A SERMON OF D. MARTIN LUTHER, OF THE EPIPHANY OR APPEARING OF CHRIST.A SERMON OF D. MARTIN LVTHER, OF THE EPIPHANIE OR APPEARING OF CHRIST.

A SERMON OF D. MARTIN LUTHER, OF THE EPIPHANY OR APPEARING OF CHRIST.

A SERMON OF D. MARTIN LVTHER, OF THE EPIPHANIE OR APPEARING OF CHRIST.

Matth. 2. Verse. 1. When Jesus then was borne at Bethlehem in Judea, in the days of Herod the King, behold there came wise men from the East to Jerusalem, 2. Saying, where is that king of the Jews that is borne? for we have seen his star in the East, and are come to worship him. 3. When king Herod heard this, he was troubled, and all Jerusalem with him: 4. And gathering together all the chief Priests and Scribes of the people, he asked of them, where Christ should be borne. 5. And they said unto him, at Bethlehem in Judea: for so it is written by the Prophet, 6. And thou Bethlehem in the land of Judah, art not the least among the Princes of Judah: For out of thee shall come the governor, that shall feed that my people Israel. 7. Then Herod privily called the wise men, and diligently inquired of them the time of the star that appeared. 8. And sent them to Bethlehem, saying: Go and search diligently for the child, & when ye have found him, bring me word again, that I may ⟨p. 20⟩come also and worship him. 9. So when they had heard the king, they departed: and lo, the star which they had seen in the East, went before them, till it came & stood over the place, where the child was. 10. And when they saw the star, they rejoiced with an exceeding great joy. 11. And went into the house, and found the child with Mary his mother, and fell down, & worshipped him, and opened their treasures and presented unto him gifts, even gold, & frankincense, and myrrh.

Matth. 2. Verse. 1. WHen Iesus then was borne at Bethlehem in Iudea, in the dayes of Herod the Kinge, beholde there came wise men from the East to Ierusalem, 2. Saying, where is that king of the Iewes that is borne? for we haue seene his starre in the East, and are come to worship him. 3. When kinge Herod hearde this, he was troubled, and all Ierusalem with him: 4. And gathering together all the chiefe Priestes and Scribes of the people, he asked of them, where Christ should be borne. 5. And they sayde vnto him, at Bethlehem in Iudea: for so it is written by the Prophet, 6. And thou Bethlehem in the lande of Iuda, art not the least amonge the Princes of Iuda: For out of thee shall come the gouernour, that shal feede that my people Israell. 7. Then Herod priuily called the wise men, and diligently inquired of them the tyme of the starre that appeared. 8. And sent them to Bethlehem, saying: Goe and serch diligently for the childe, & when ye haue found him, bring me worde againe, that I may ⟨p. 20⟩come also and worship him. 9. So when they had heard the king, they departed: and loe, the starre which they had seene in the East, went before them, till it came & stood ouer the place, where the childe was. 10. And when they sawe the starre, they reioyced with an exceeding great ioy. 11. And went into the house, and found the childe with Marie his mother, and fell downe, & worshipped him, and opened their treasures and presented vnto him giftes, euen golde, & frankincense, and myrrhe.

WE celebrate this day a noble, and most comfortable feast, concerning the appearing of the Lord Jesus, who appeared, a special comfort to all them which seek him with a strong faith: first to the wise men which came from the East: secondly to John the Baptist, when being about thirty years of age he was baptized of him in Jordan, and the holy Ghost and voice of the father gave testimony of him, that he is the son of God: thirdly, when he showed his glory and power in a miracle, wherein he turned water into wine at a marriage, whereby he would procure reverence and estimation to matrimony, which now (Alas) is after a shameful sort torn, contemned, and rejected of the Pope & his adherents as a certain miserable and wretched state. For whatsoever God hath ordained, that of the world is contemned: whereof at convenient time we will speak more, and we have already as I think written sufficient thereof. Now we will speak in few words of the first appearance.

WE celebrate this day a noble, and most comfortable feast, concerning the appearing of the Lorde Iesus, who appeared, a special comfort to al them which seeke him with a stronge faith: first to the wise men which came from the East: secondly to Iohn the Baptist, when being about thirty yeares of age he was baptized of him in Iordane, and the holy Ghost and voyce of the father gaue testimonie of him, that he is the sonne of God: thirdly, when he shewed his glory and power in a miracle, wherein he turned water into wine at a mariage, whereby he would procure reuerence and estimation to matrimony, which now (Alas) is after a shamefull sort torne, contemned, and reiected of the Pope & his adherents as a certaine miserable and wretched state. For whatsoeuer God hath ordained, that of the world is contemned: whereof at conuenient time we will speake more, and we haue already as I thinke written sufficient therof. Now we will speake in few wordes of the first appearance.

The wise men of Arabia, which were industrious men, and without all doubt governors of that country (as it was at that time the manner in those parts) when they had seen the star in the East, breaking of all delay, made haste to Jerusalem, diligently seeking for the king of the Jews being new borne. Where we ought to mark, that they could neither •eeke nor ⟨p. 21⟩find out this king, the Lord Christ, but by the star going before them, which at the last led them so far, that by the word of God they were certified, where this king was to be found.¹ So also is it with us: we can not find Christ without the Gospel, without the word of God. That must show him unto us, & bring us thither, where we may find him: which then only is done, when we receive the same Gospel by faith, otherwise, although we have it, hear it, and know it, it profiteth us nothing at all, we shall not therefore find him, no more surely then the Scribes found him, who notwithstanding had the Scriptures readily, and showed the way to other, not coming into it them selves, for the thing did not touch their harts. They did drowsily neglect that king, whom with great sighs they had looked for many ages. Wherefore it is not enough that we have the Gospel, or that we hear it, but we must believe it, and lay it up in the secrets of our hart, otherwise we shall never find Christ. Here also you see, that it doth not skill, whether one be learned or unlearned, instructed in many places of Scripture, or in few, unto whom God giveth the grace, he enjoyeth Christ. He respecteth not the person, but whom he draweth he is drawn, although in the mean season he provideth that the Gospel be always preached.

The wise men of Arabia, which were industrious men, and without all dout gouernours of that countrie (as it was at that time the maner in those partes) when they had seene the starre in the East, breaking of all delaye, made haste to Ierusalem, diligently seeking for the kinge of the Iewes being newe borne. Where we ought to marke, that they could neither •eeke nor ⟨p. 21⟩finde out this king, the Lorde Christ, but by the starre going before them, which at the last ledde them so farre, that by the word of God they were certified, where this king was to be found.

After therefore that these wise men had found the child Christ, the king of the Jews at Bethlehem, together with Joseph and Mary, by the showing of the Scripture & guiding of the star,¹ they were nothing offended at the poor estate of the child, but being taught by the word, acknowledged that Child for the Messiah and king of the Jews, whom the Jews had looked for so many years, & opened their treasures before him, offering unto him gold, frankincense and myrrh. Wherein again we ought to mark the nature of faith, that it is offended at nothing, but cleaveth to the word only, and nothing esteemeth those things that shine outwardly. These wise men do not therefore disdain neither turn back, because the child together with his parents were without all pomp in poverty and misery, and nothing less then a kingly child appeareth unto them, but they go on, and undoubtedly acknowledge him for a king, as they had learned concerning him out of the Scriptures. Moreover they give unto him the honour meet for a king, they offer most precious gifts, which they had brought, being even of the best sort, out of their ⟨p. 22⟩own country. Now the world would have done no such thing, but according to the manner thereof, would have looked for garments of purple, and resort of servants, and handmaidens. In such places it is wont to bestow his gifts, to wit, where there is great plenty and abundance of things before: yea it is of that quality,² that it depriveth the poor and afflicted of those things that they have, it taketh bread out of the mouth of the hungry & needy, which have nothing, but as they get it hardly, by labouring sore all that they are able.

After therfore that these wise men had found the child Christ, the king of the Iewes at Bethlehem, together with Ioseph and Marie, by the shewing of the Scripture & guiding of the starre,¹ they were nothing offended at the poore estate of the childe, but being taught by the word, acknowledged that Child for the Messias and king of the Iewes, whom the Iewes had looked for so many yeares, & opened their treasures before him, offering vnto him golde, frankincense and myrrhe. Wherein againe we ought to marke the nature of faith, that it is offended at nothing, but cleaueth to the word onely, and nothing esteemeth those thinges that shine outwardly. These wise men doe not therefore disdayne neither turne backe, because the child together with his parents were without all pompe in pouertie and miserie, and nothing lesse then a kingly child appeareth vnto them, but they goe on, and vndoutedly acknowledge him for a king, as they had learned concerning him out of the Scriptures. Moreouer they giue vnto him the honour meete for a king, they offer most precious gifts, which they had brought, being euen of the best sort, out of their

Whereof we have to learn, that if we will honour Christ with these wise men,¹ we must shut our eyes, and turn them from all that which seemeth fair, goodly and noble before the world: Neither must thou be offended or abhor it, if any thing seem vile, contemptible and ridiculous unto the world: let this suffice thee, that thou knowest that it pleaseth God, which is in heaven. Take heed unto thy self concerning those things, which shine before the world, exercise thy self in those works, which seem unto reason foolish and light, as are, to help the needy, to comfort the afflicted, & to count the calamity of thy neighbour, thine own. If thou shalt be diligently exercised in these, and faith being thy guide, shalt endeavour rightly to apply thy self unto them, then other works which have a fair show, as to institute masses, to be occupied in vigils and years minds, to build temples, and such like follies, shall by them selves be plucked out of thy hart & vanish away, unto which works, surely now almost the whole world is addicted: they are in deed fair in the very outward show, and seem to be very precious, when as notwithstanding they are an abomination unto God. But whatsoever God hath commanded, as to do good to our neighbour, and to be touched with his adversities no less then with our own, to bear a friendly and well willing mind toward him, these are neglected, and in the eyes of the world appear trifling and foolish: whereupon we do greatly abhor them. How cometh this to pass? Even therefore, because they have no goodly show outwardly. And the common people of Germany are wont to say: That which shineth not, or hath not a fair show, is nothing set by.

Whereof we haue to learne, that if we will honour Christ with these wise men,¹ we must shut our eies, and turne them from all that which seemeth fayre, goodly and noble before the world: Neither must thou be offended or abhorre it, if any thing seeme vile, contemptible and ridiculous vnto the world: let this suffize thee, that thou knowest that it pleaseth God, which is in heauen. Take heede vnto thy selfe concerning those thinges, which shine before the world, exercise thy selfe in those workes, which seeme vnto reason foolish and light, as are, to helpe the needie, to comfort the afflicted, & to count the calamitie of thy neighbour, thine owne. If thou shalt be diligently exercised in these, and faith being thy guide, shalt endeuour rightly to apply thy self vnto them, then other workes which haue a fayre shewe, as to institute masses, to be occupied in vigils and yeares mindes, to build temples, and such like follies, shal by them selues be pluckt out of thy hart & vanish away, vnto which workes, surely now almost the whole world is addicted: they are in deede fayre in the very outwarde shew, and seeme to be very precious, when as notwithstanding they are an abhomination vnto God. But whatsoeuer God hath commaunded, as to doe good to our neighbour, and to be touched with his aduersities no lesse then with our own, to beare a friendly and well willing minde toward him, these are neglected, and in the eyes of the world appeare trifling and foolish: whereupon we doe greatly abhorre them. How commeth this to passe? Euen therefore, because they haue no goodly shew outwardly. And the common people of Germanie are wont to say: That which shineth not, or hath not a fayre shew, is nothing set by.

Moreover God doth sooner suffer him self to lack his own honour and due service, then that he would have us to leave of from doing our duty toward our neighbour, as Christ witnesseth ⟨p. 23⟩Matth. 5. If thou bring thy gift to the altar, ¹and there rememberest that thy brother hath ought against thee, leave there thine offering before the altar, and go thy way: first be reconciled to thy brother, and then come, and offer thy gift. Here ye do most plainly both hear and see, that God will not be served, unless we first go to our neighbour, and be reconciled to him. For the same cause also God rejecteth the sacrifices of the Jews, as it is in the Prophecy of Isaiah chap. 1 for that they did neglect those things which were more necessary, namely mercy and faith: for thus he saith: Why offer ye so many sacrifices unto me? I am full of the burnt offerings of weathers, & of the fat of fed beasts, I have no pleasure in the blood of bullocks, lams, & goats. When ye come to appear before me treading in my courts, who hath required this at your hands? Offer me no mo oblations, for it is but lost labour: incense is an abominable thing unto me. I may not away with your new moons, your sabbaths, & solemn meetings, your solemn assemblies are wicked. I hate your new moons and appointed feasts even from my very hart, they make me weary, I can not abide them. When ye hold out your hands, I will turn mine eyes from you: and though ye make many prayers, yet I will hear nothing at all, seeing your hands are full of blood. Wash you, make you clean, put away your evil thoughts out of my sight, cease from doing of evil. Learn to do well, apply your selves to equity, deliver the oppressed, help the fatherless to his right, defend the widow, & so forth as is there rehearsed of Isaiah. By these words of Isaiah ye see what God requireth, & what he alloweth. When we neglect those works, by which our neighbour is served, he again will neglect us. For whatsoever benefit we bestow upon our neighbour, that we bestow upon God and Christ him self, as he shall pronounce in the last judgement:² Whatsoever ye have done to one of the least of these my brethren, ye have done it unto me.

Moreouer God doth sooner suffer him selfe to lacke his owne honour and due seruice, then that he woulde haue vs to leaue of from doing our dutie toward our neighbour, as Christ witnesseth

When thou hearest this, thou wilt not glory much,¹ of the temples which thou hast builded, or masses which thou hast founded. For then he will say: what have I to do with thy temples and Masses? what with thine altar and bells? thinkest thou that I am delighted with stones, and wood, with bells and banners? Are not all things mine first? Heaven is my seat, and the earth is ⟨p. 24⟩my footstool. Who commanded thee to build temples? I have set living temples before thee, these are to be edified, nourished, & relieved, but thou hast been occupied with other trifles, which I have not commanded. I know thee not, away with thy temples and masses: ye ought to have put your trust in me only, but all your delight consisted in such works, as though it had been your purpose by so doing to wrest heaven from me, & that I may comprehend all in a brief sum: whatsoever I have commanded, that hath been of you neglected: and whatsoever I have detested and abhorred, that ye have diligently done: this therefore I will requite you with again, I know you not, ye may resort unto that god which hath commanded you to do these things.

When thou hearest this, thou wilt not glory much,¹ of the temples which thou hast builded, or masses which thou hast founded. For then he will say: what haue I to doe with thy temples and Masses? what with thine altar and bells? thinkest thou that I am delighted with stones, and wood, with bells and banners? Are not all thinges mine first? Heauen is my seate, and the earth is ⟨p. 24⟩my footestoole. Who commaunded thee to build temples? I haue set liuing temples before thee, these are to be edified, nourished, & relieued, but thou hast bene occupied with other triflles, which I haue not commaunded. I know thee not, away with thy temples and masses: ye ought to haue put your trust in me onely, but all your delight consisted in such workes, as though it had bene your purpose by so doing to wrest heauen from me, & that I may comprehend all in a briefe summe: whatsoeuer I haue commaunded, that hath bene of you neglected: and whatsoeuer I haue detested and abhorred, that ye haue diligently done: this therefore I will requite you with again, I know you not, ye may resort vnto that god which hath commaunded you to doe these thinges.

Here therefore let us learn, how the wise men did nothing abhor the poor & on every side miserable appearance of this infant and his parents, that we also may be so affected toward the miserable and pitiful estate of our neighbours, & may be persuaded that we do find Christ in them, & that whatsoever is bestowed upon them, Christ doth acknowledge it as bestowed upon him self.¹ His kingdom consisteth in the poor, despised & abjects, yea in the holy cross, in contempt, in persecution, in affliction & misery, as Paul saith out of the Psalm: for thy sake we are killed all the day long, and are counted as sheep appointed to be slain. In an other place also he saith: we are made as the filth of the world, the offscouring of all things. Wherefore Christ said to his disciples, when he sent them forth to preach in Judea: Behold I send you forth as sheep in the midst of the wolves. ²They now that seek Christ any other where then in such a contemptible form, in the cross, & in persecution, do not find him. The wise men did find the king Christ being newly borne, not in Herod's court, not among the Princes & priests, not at Jerusalem, in so noble and famous a city, but at Bethlehem in a stable, with poor and despised creatures, namely Joseph and Mary. In a sum, Christ will there be found, where a man would least seek for him.

Here therefore let vs learne, how the wise men did nothing abhorre the poore & on euery side miserable appearance of this infant and his parents, that we also may be so affected toward the miserable and pitifull estate of our neighbours, & may be perswaded that we doe find Christ in them, & that whatsoeuer is bestowed vpon them, Christ doth acknowledge it as bestowed vpon him selfe.¹ His kingdom consisteth in the poore, despised & abiects, yea in the holy crosse, in contempt, in persecution, in affliction & miserie, as Paule sayth out of the Psalme: for thy sake we are killed all the day long, and are counted as sheepe appointed to be slaine. In an other place also he sayth: we are made as the filth of the world, the ofskowring of all thinges. Wherefore Christ sayd to his disciples, when he sent them forth to preach in Iudea: Behold I send you forth as sheepe in the middes of the vvolues. ²They now that seeke Christ any other where then in such a contēptible forme, in ye crosse, & in persecution, do not find him. The wise mē did find ye king Christ being newly borne, not in Herods court, not among the Princes & priests, not at Hierusalem, in so noble and famous a city, but at Bethlehem in a stable, with poore and despised creatures, namely Ioseph and Marie. In a summe, Christ will there be foūd, where a man would least seeke for him.

But we must diligently consider also, what these wise men signified by their gifts.¹ For assuredly they showed by them, that this child is a king, and not a king only, but also God, and man. In offering gold they acknowledged him for a king, as if they would say: We bring unto thee gold, not that we would thereby enrich thee. For gold, silver, and whatsoever is made is thine before, ⟨p. 25⟩but hereby we acknowledge thee to be a most mighty king over all things. So we also offer gold unto Christ,² when we acknowledge him for our king and Lord: but unto this is required a very strong faith. For if I ought to acknowledge him for my king and Lord, all mine own will must be extinguished, that it reign nothing at all in me: for Christ only must reign & rule in me, that he may do whatsoever it pleaseth him in me, and concerning me, all things must be committed unto him. So the leper in Matthew did, which said unto Christ: Lord, if thou wilt thou canst make me clean. Therefore my will must be utterly extinguished in me, if that I will have Christ to reign in me. Christ also suffered not his own will to rule, but he always submitted him self to the will of his father, which he testifieth in the sixth chapter of the Gospel by S. John: I came down from heaven, not to do mine own vvill, but his vvill which hath sent me. Yea he obeyed his father even unto death, and submitted him self wholly to his will. We imitating this example, which is written for our singular consolation, ought to submit our will to God and his Christ, and to rest confidently upon him. He knoweth how to bring the matter notably well to pass, as it is said Psal. 37. Commit thy way unto God, and put thy trust in him, and he shall bring it to pass. And a little after: Hold thee still in God, and suffer him to work with thee. Such sentences ought to provoke us, patiently to suffer the will of God in us, whether sweet things or sour, commodities or discommodities come unto us: for he knoweth with what temperature to lay them upon us. Blessed is he that believeth these things from his hart. Who being such a one, can be troubled with sorrow? Such a man howsoever he be handled, whether he be burned or drowned, cast into prison, or otherwise grievously dealt with, he taketh all in good part. For he knoweth that these things shall turn to his commodity.

After this sort do we also offer gold with the wise men, when we take away rule from our own will, and do suffer Christ to work in us according to his will & pleasure. Wherefore they are hypocrites, which know not to suffer the will of God, but howsoever he dealeth with them, have always, whereof they do complain. They forsooth suppose, that whatsoever they think, it shall have success according to their thinking, If it fall out otherwise, they are angry, they do not patiently suffer ⟨p. 26⟩persecution and contempt: they murmur, they find fault, and vex when those things happen, no otherwise then horses being stirred up with fury or rage. So therefore by resisting they stay the kingdom of Christ from them, and deprive Christ of gold, which notwithstanding they ought to offer and present unto him, that is, they them selves will bear rule, & do not vouchsafe to acknowledge Christ for their king and Lord.

After this sort doe we also offer golde with the wise men, when we take away rule from our owne will, and do suffer Christ to worke in vs accordinge to his will & pleasure. Wherefore they are hypocrites, which knowe not to suffer the will of God, but howsoeuer he dealeth with them, haue alwayes, whereof they doe complayne. They forsooth suppose, that whatsoeuer they thinke, it shall haue successe according to their thinking, If it fall out otherwise, they are angrie, they do not patiently suffer ⟨p. 26⟩persecution and contempt: they murmure, they finde fault, and vexe when those thinges happen, no otherwise then horses being stirred vp with furie or rage. So therfore by resisting they staye the kingdome of Christ from them, and depriue Christ of gold, which notwithstanding they ought to offer and present vnto him, that is, they them selues will beare rule, & doe not vouchsafe to acknowledge Christ for their king and Lord.

¹By frankincense they resembled divine honour, which we then offer unto him, when we confess, that whatsoever we have, we must acknowledge it to have come from God, and that we have it freely, and without any merit of ours: Wherefore all these things are to be ascribed unto him, as to the true Lord, neither must we glory one whit in the good things received, but his glory is to be sought in them. And if he take them from us again, we ought to suffer him with quiet minds, and to bless him with the beloved Job in these words:² Naked came I out of my mothers womb, and naked shall I return thither again: the Lord gave, and the Lord hath taken away, blessed be the name of the Lord. And so we ought to suffer all misfortunes and adversities, as if God him self did cast them upon our neck, so that none shall be able to offend us, unless he take away Christ from us. Not so much as a hear of our heads shall perish, as Christ saith to his Disciples Luke 21. Wherefore whatsoever shall molest us, what adversity soever shall come unto us, we ought never to seek any other God, we ought no where to seek any other help and comfort, then of Christ alone. This is he which is made unto us of God the father, wisdom, righteousness, sanctification and redemption. Then only we offer unto Christ that right frankincense of Arabia, when we fly unto him alone in our calamities, afflictions, and anguishes. But they that seek after strange helps and comforts, as of Sorcerers, Witches, and such like, they do not offer frankincense unto Christ, but stinking brimstone, wherein they shall be burned for ever, for that they have not believed and trusted in Christ.

¹By frankincense they resembled diuine honour, which we thē offer vnto him, when we confesse, that whatsoeuer we haue, we must acknowledge it to haue come from God, and that we haue it freely, and without any merit of ours: Wherefore all these thinges are to be ascribed vnto him, as to the true Lord, neither must we glorie one whitte in the good thinges receiued, but his glorie is to be sought in them. And if he take them from vs againe, we ought to suffer him with quiet mindes, and to blesse him with the beloued Iob in these wordes:² Naked came I out of my mothers wombe, and naked shal I returne thither again: the Lorde gaue, and the Lorde hath taken away, blessed be the name of the Lord. And so we ought to suffer all misfortunes and aduersities, as if God him selfe did cast them vppon our necke, so that none shall be able to offende vs, vnles he take away Christ from vs. Not so muche as a heare of our heades shal perish, as Christ sayth to his Disciples

¹By myrrh they signified a mortal man: for with myrrh dead bodies were anointed, that for certain years they should not putrefy. Now myrrh is a strong and bitter juice, which distilleth from the trees of Arabia, like unto gum, or as with us rosin issueth out of the pine tree, the fir tree, &c. But then ⟨p. 27⟩we offer myrrh unto Christ,² when we firmly believe that he by his death hath overcome sin, Satan and hell. And this is a special faith. If we do but a little doubt here, it is not well with us. But if I believe from my hart, that death, sin, the devil, and hell are swallowed up in and by the death of Christ, I shall not be afraid of them all. I shall easily be preserved from rottenness which death bringeth, when I have myrrh, that is, the death of my Lord Christ in my body and soul, this will not suffer me to perish. So strong and valiant a thing is faith, unto which even all things are possible, as Christ saith Mar. 9. Here must we learn daily with our Lord Christ to bring under our old Adam, and to mortify his concupiscences, by the cross, and tentations, not that cross which we do chose, but which Christ layeth on us, let us bear it patiently and with a willing mind, that so our body may be subdued, and made subject to the spirit, that being so buried with Christ through baptism, we may be raised up again with him, and he alone may reign and live in us. Hereunto vehement sighing is required, which the holy Ghost doth make in us for our sake, as Paul saith Rom. 8. that Christ will help us, to keep under this unruly and obstinate flesh, that it presume not too licentiously, & thrust the noble soul into the mire. This our baptism doth signify, to wit, no other thing then that that old and stinking Adam be mortified, and buried, which we always ought to revolve in our mind, seeing that as long as we live here, sins do remain in us. Wherefore always some thing must be repaired in us without all intermission, through the cogitation of baptism, as it were in a house decayed through oldness, even until such time as we depart this life. Whereof S. Paul entreateth in very goodly words Rom. 6. which are diligently to be marked of us, now he saith thus: Know ye not that all we, which have been baptized into Jesus Christ, have been baptized into his death?

We are buried then with him by baptism into his death, that like as Christ was raised up from the dead to the glory of the Father, so we also should walk in newness of life. For if we be planted with him, to the similitude of his death: even so shall we be to the similitude of his resurrection, knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. For he that is dead, is freed from sin. ⟨p. 28⟩Wherefore, if we be dead with Christ, we believe that we shall live also with him, knowing that Christ being raised from the dead, dieth no more: death hath no more dominion over him. For in that he died, he died once to sin, but in that he liveth, he liveth to God. Likewise think ye also that ye are dead to sin, but are alive to God in Jesus Christ our Lord. Thus much concerning the first appearance.

VVe are buried then with him by baptisme into his death, that like as Christ vvas raised vp from the dead to the glorie of the Father, so vve also shoulde vvalke in nevvnes of life. For if vve be planted vvith him, to the similitude of his death: euen so shall vve be to the similitude of his resurrection, knovving this, that our old man is crucified vvith him, that the bodie of sinne might be destroyed, that henceforth vve should not serue sinne. For he that is dead, is freed from sinne. ⟨p. 28⟩VVherefore, if we be dead with Christ, we beleue that we shal liue also with him, knovving that Christ being raysed from the dead, dieth no more: death hath no more dominion ouer him. For in that he died, he died once to sinne, but in that he liueth, he liueth to God. Likevvise thinke ye also that ye are dead to sinne, but are aliue to God in Iesus Christ our Lord. Thus much concerning the first appearance.

Now we will speak somewhat of the second, that is of the baptism of Christ.¹ In the baptism of Christ three things are to be considered: The first, that the heavens were opened, when he was baptized. The second, that the holy Ghost was seen in the likeness of a dove. The third, that the voice of the father was heard, which said: This is my beloved son, in whom I am well pleased. Whereas Christ vouchsafed to be baptised with water, he hath hallowed baptism, & made the water thereof holy, that he which is baptized in his name, might become likewise holy and clean from sin, and might have the heavens open. Now Christ was not baptized for him self, for he was not infected with the spot of any sin, as S. Peter saith 1. Pet. 2. He behaved him self like unto a good Physician, which before the sick doth first drink some bitter potion, that the sick may more gladly and boldly do the same afterward. For we in baptism drink a bitter potion, namely, the mortification of the old Adam, which with the bitterness thereof doth greatly trouble us. For that dipping into the water or sprinkling with it doth signify nothing else, but that that old Adam should perish & die. This is greatly furthered by the cross, which God according to his divine will layeth upon us, which we ought not to cast from us, but bear it willingly & with a patient mind. But that this might be easier for us to do, even Christ hath taken it upon him self, he suffered him self to be baptized, and took his cross and carried it nothing resisting or gainsaying, and so was obedient to his father unto the death, even the death of the cross, as Paul saith Philip. 2. that he might deliver us from sins, and might again appease his heavenly father, which surely he did of his mere grace without any desert of ours: whereof we have baptism a sign & pledge, as Paul saith unto Titus: But when that bountifulness and that love of God our Saviour toward man appeared, not by the works of righteousness, which we had done, but according ⟨p. 29⟩to his mercy he saved us, by the washing of the new birth, and the renewing of the holy Ghost, which he shed on us abundantly, through Jesus Christ our Saviour, that we being justified by his grace, should be made heirs according to the hope of eternal life.

Now we will speake somewhat of the second, that is of the baptisme of Christ.

Secondly the holy Ghost appeareth here in the likeness of a dove, when Christ is baptized,¹ whereby is signified that we also do receive the holy Ghost in our baptism, which ruleth and guideth us according to the will of God, which is present with us, & helpeth us in bearing the burden of the holy cross, which exhorteth us, is instant upon us, enforceth us, and when we yield to the burden of the cross, is present and helpeth us: if we fall, raiseth us up again, and is with us as a certain faithful companion in our journey. He also maketh the burden of the cross light, which we were very unable to bear, if he did not put to his help. If so be that thou fall into sin, remember to go back unto thy Baptism, for this is the only ship, wherein we pass over. Wherefore take heed of them which make two tables, whereby we pass over the sea of sins, namely baptism and repentance. Believe them not, whatsoever they handle, it is mere delusion: baptism is the beginning of repentance. As often therefore as thou fallest into sin, have recourse unto thy baptism, there thou shalt again obtain the holy Ghost, who may be present with thee. For repentance is nothing else, but a displeasing of him self, a detesting of his wicked life, and a renewing of the man, which is represented in baptism. After such a renewing of the life, followeth the praise of God, and thanksgiving unto him for the grace received, then such a man bursteth forth, & behaveth him self friendly toward his neighbour, & doth good to him in all things. This is signified by that, that the holy Ghost appeared upon Christ in the likeness of a dove: for a dove wanteth the gall. Such they also become, which receive the holy Ghost in baptism, to wit, they are gentle and without all bitterness toward all.

Secondly the holy Ghost appeareth here in the likenes of a doue, when Christ is baptized,¹ whereby is signified that we also doe receiue the holy Ghost in our baptisme, which ruleth and guideth vs according to the will of God, which is present with vs, & helpeth vs in bearing the burden of the holy crosse, which exhorteth vs, is instant vpon vs, enforceth vs, and when we yeld to the burden of the crosse, is present and helpeth vs: if we fall, rayseth vs vp againe, and is with vs as a certeine faithfull companion in our iorney. He also maketh the burden of the crosse light, which we were very vnable to beare, if he did not put to his helpe. If so be that thou fall into sinne, remember to goe backe vnto thy Baptisme, for this is the onely ship, wherein we passe ouer. Wherefore take heede of them which make two tables, wherby we passe ouer the sea of sinnes, namely baptisme and repentance. Beleeue them not, whatsoeuer they handle, it is mere delusion: baptisme is the beginning of repentance. As often therefore as thou fallest into sinne, haue recourse vnto thy baptisme, there thou shalt againe obtaine the holy Ghost, who may be present with thee. For repentance is nothing else, but a displeasing of him selfe, a detesting of his wicked life, and a renuing of the man, which is represented in baptisme. After such a renuing of the life, followeth the prayse of God, and thankesgiuing vnto him for the grace receiued, then such a man bursteth forth, & behaueth him self friendly toward his neighbour, & doth good to him in all thinges. This is signified by that, that the holy Ghost appeared vpon Christ in the likenes of a doue: for a doue wanteth the gall. Such they also become, which receiue the holy Ghost in baptisme, to witte, they are gentle and without all bitternes toward all.

Thirdly,¹ the voice of the father is heard in the baptism of Christ, which saith: This is my beloved Son, in whom I am well pleased. This is that Saviour, which delivereth us from the tyranny of sin, death, Satan, and hell. And here we must learn, how we must come unto God. He that desireth to be the gracious & dear child of God the father, must attain unto this ⟨p. 30⟩through Christ, through him alone the beloved son, who sitteth in the bosom of his father: unto whom alone the father looketh, without whom he alloweth nothing, and whatsoever pleaseth the father, it pleaseth him in respect of this his son. Wherefore he that desireth to go to the father, must cleave to this beloved son, must lay him self upon his back. For by this voice all titles albeit they seem very goodly and holy, are taken away, nothing is of value or estimation with the father but only this his beloved son, he is in his especial favour. Now he that desireth to be in favour with the father, and to be beloved of him, let him fly into the bosom of the son, by whom afterward he findeth access to the father, as Paul saith Ephe. 1. that through Christ we are adopted, without this Christ we are the enemies of God. Whosoever therefore cleaveth to Christ through faith, he abideth in the favour of God, he also shall be made beloved and acceptable, as Christ is, and shall have fellowship with the father and the son. But where this is not done, there is nothing but wrath, there no honesty, no virtue, no free will, neither prayer, nor fasting, nor other works shall profit, thou shalt but trifle with all these. For this is a most mighty, and most excellent voice: This is my beloved son, in whom all things consist and are comprehended, which are extant in the whole Scripture. Even as all things are delivered into the hands of Christ, and gathered into one, that they may obey him, as S. Paul saith. For when God saith: This is my beloved son, by showing Christ only, and showing and naming no other, he maketh it plain enough, that none is his beloved son beside him. If so be that other are not beloved sons, it is certain that they are the children of wrath and indignation. For if there were moe beloved sons, he would not so set forth & show this son alone, saying:

Thirdly,¹

This is my beloved son, neither would turn his eyes unto him only, and glory of him alone, as though he knew no other. For the words seem to show, that he did diligently look about, & yet found none, beside him, of whom he saith: this is he, as if he said: Here at the last I have found such a one as pleaseth me, and is my beloved son, all other generally are not such.

This is my beloued sonne, neither would turne his eyes vnto him onely, and glory of him alone, as though he knew no other. For the words seeme to shew, that he did diligently looke about, & yet founde none, beside him, of whome he sayth: this is he, as if he sayde: Here at the last I haue founde such a one as pleaseth me, and is my beloued sonne, all other generally are not such.

Moreover, these words are not so only to be understood, that it is showed by them that Christ is very God, as the Epistle to the Hebrews saith: Unto which of the Angels said he at any ⟨p. 31⟩time, Thou art my Son, this day begat I thee? and again, I will be his father, and he shall be my son, &c. For it is most certain that Christ in these words is declared to be the true and natural son of God, seeing that this word was never said to any creature. Howbeit he had been as well the son of God, and had so remained for ever, as he hath been from everlasting, although this had not been spoken unto us from heaven, neither is any thing added or taken away from him by this name, but we must thus think & persuade our selves, that so excellent a praise, and so noble honour of Christ was spoken for our cause. For he him self witnesseth in John,¹ that this came not because of him self, but for our sakes. He hath no need that it should be said unto him, that he is the son of God. He knew this before, & hath from everlasting & by his nature, that which he heareth. Wherefore when that is conceived by voice and word, it pertaineth to us, and not unto Christ. Christ without the word, is such as he is said to be. We have the word without him, of whom it is spoken. Wherefore we must lay fast hold upon the word without the essence, even as he hath the essence without the word.

Moreouer, these wordes are not so onely to be vnderstood, that it is shewed by them that Christ is very God, as the Epistle to the Hebrewes sayth: Vnto which of the Angells sayd he at any ⟨p. 31⟩time, Thou art my Sonne, this day begat I thee? and againe, I will be his father, and he shall be my sonne, &c. For it is most certaine that Christ in these wordes is declared to be the true and naturall sonne of God, seeing that this word was neuer sayd to any creature. Howbeit he had bene as well the sonne of God, and had so remayned for euer, as he hath bene from euerlasting, although this had not bene spoken vnto vs from heauen, neither is any thinge added or taken away from him by this name, but we must thus thinke & perswade our selues, that so excellent a praise, and so noble honour of Christ was spoken for our cause. For he him selfe witnesseth in Iohn,¹

But what doth this word? it teacheth us to know Christ, in which knowledge our salvation consisteth, as Isaiah, Paul, and Peter do witness. But how doth it teach us to know him? so, that he is the son of God, and doth especially please God his father, by which words God cheereth the hearts of all the faithful, and greatly delighteth them with mere comfort, and heavenly sweetness. Howe is this done? When I know, and am sure, that this man Christ is the son of God, and doth in all things please the father, whereof I must be most fully persuaded: forasmuch as the divine majesty doth confirm this by his voice from heaven, which can not lye, whereby I am certain, that whatsoever that man doth speak and work, they are the mere words & works of the beloved son, which are above measure approved of God. This therefore I do singularly well mark, and lay up in the bottom of my heart. When as therefore I do hereafter hear Christ speak, or see him do any thing, and that for my commodity, which surely he every where doth, (for he saith, that he doth and suffereth all things for us, that he came to serve and not that he should be served,) then I remember these words of the father, that he is the beloved son, then I am enforced to ⟨p. 32⟩think, that all that Christ speaketh, doth, and suffereth, and that for my sake, doth singularly well please God.

But what doth this word? it teacheth vs to know Christ, in which knowledge our saluation consisteth, as Esay, Paule, and Peter doe witnes. But how doth it teach vs to know him? so, that he is the sonne of God, and doth especially please God his father, by which wordes God cheereth the hartes of all the faithfull, and greatly delighteth them with mere comfort, and heauenly sweetnes. Howe is this done? When I knowe, and am sure, that this man Christ is the sonne of God, and doth in all things please the father, whereof I must be most fully perswaded: forasmuch as the diuine maiestie doth confirme this by his voyce from heauen, which can not lye, whereby I am certaine, that whatsoeuer that man doth speake and worke, they are the mere wordes & works of the beloued sonne, which are aboue measure approued of God. This therefore I doe singularly well marke, and lay vppe in the bottom of my harte. When as therefore I doe hereafter heare Christ speake, or see him doe any thing, and that for my commoditie, which surely he euery where doth, (for he sayth, that he doth and suffereth all thinges for vs, that he came to serue and not that he should be serued,) then I remember these wordes of the father, that he is the beloued sonne, then I am enforced to

Now how can God pour out him self more liberally, or show him self more lovingly and sweetly, then by saying, that it doth please him from the hart, that Christ his son doth speak so gently with me, doth with so great affection look unto my commodity, and with such unusual love suffer, dye, and do whatsoever for my sake. Doest thou doubt, that if mans hart did with due sense feel such favour of God in Christ, to wit that he doth so much for our sakes, it would not for joy burst into most small pieces? for then it would look into the depth of the divine breast, yea and into the exceeding and eternal goodness and love of God, which he beareth toward us, and hath borne toward us from everlasting. But we are too hard hearted and cold, the flesh doth lye more heavy upon us, then that we are able to comprehend such words, we do not well consider of them with our selves, neither doth our hart come near to feel how marvellous and unspeakable love and joy they contain in them, otherwise without doubt we should perceive, that heaven and earth are full of the fire of the divine love, of life and righteousness, full of honour and praise, whereunto the fire of hell, whereunto sin, & death being compared, are nothing but as it were a thing painted or pictured. But we are cold, sluggish, & unthankful wretches, for we pass over such precious words, as things of no importance, & as uttered of man, as being contained in a book, or written in paper, as things utterly decayed, and now long since grown out of use by long custom, as though they pertain only to Christ, and to us nothing at all: And being dull and senseless, we do not see that they belong nothing to Christ, but were committed to writing and are extant only for our sake.

Nowe howe can God poure out him selfe more liberally, or shew him selfe more louingly and sweetely, then by saying, that it doth please him from ye hart, that Christ his sonne doth speake so gently with me, doth with so great affection looke vnto my commoditie, and with such vnusuall loue suffer, dye, and do whatsoeuer for my sake. Doest thou dout, that if mans hart did with due sense feele such fauour of God in Christ, to wit that he doth so much for our sakes, it would not for ioy burst into most small peeces? for then it woulde looke into the depth of the diuine breast, yea and into the exceeding and eternal goodnes and loue of God, which he beareth toward vs, and hath borne toward vs from euerlasting. But we are too hard harted and cold, the flesh doth lye more heauy vppon vs, then that we are able to comprehend such wordes, we doe not wel consider of them with our selues, neither doth our hart come neare to feele how maruelous and vnspeakeable loue and ioy they contayne in them, otherwise without dout we should perceiue, that heauen and earth are full of the fire of the diuine loue, of life and righteousnes, full of honour and praise, whereunto the fire of hel, whereunto sinne, & death being compared, are nothing but as it were a thing painted or pictured. But we are colde, sluggish, & vnthankfull wretches, for we passe ouer such precious words, as things of no importance, & as vttered of man, as being contayned in a booke, or writtē in paper, as things vtterly decayed, and now long since growne out of vse by long custom, as though they pertayne onely to Christ, and to vs nothing at all: And being dull and senseles, we doe not see that they belong nothing to Christ, but were committed to writing and are extant onely for our sake.

Seeing therefore that Christ the beloved son, being in so great favour with God in all things that he doth, is thine, and doth in the same, serve thee, as he him self witnesseth, without doubt thou art in the same favour and love of God that Christ him self is in. And again, the favour and love of God are insinuated to thee as deeply, as to Christ, that now God together with his beloved son, doth wholly possess thee, and thou hast him again wholly, that so God, Christ, and thou do become as one certain thing. Hereunto make many sentences of the Gospel, but especially ⟨p. 33⟩in John, as this: If any man love me, ¹my father will love him, and we will come unto him, and will dwell with him. Also: Where I am, there shall also my servant be. Again:² I pray that they may be one in us as thou and I are one, I in thee, and thou in me, and they in me. But where is Christ? In the favour of God, in the depth of his hart, there also are we, if so be that we know and love Christ, there I think we are sure enough, there our refuge is placed high enough, whither no evil can come, as it is in the 91. Psalm.

Seeing therefore that Christ the beloued sonne, being in so great fauour with God in all thinges that he doth, is thine, and doth in the same, serue thee, as he him selfe witnesseth, without dout thou art in the same fauour and loue of God that Christ him selfe is in. And againe, the fauour and loue of God are insinuated to thee as deepely, as to Christ, that now God together with his beloued sonne, doth wholy possesse thee, and thou hast him againe wholy, that so God, Christ, and thou doe become as one certaine thing. Hereunto make many sentences of the Gospell, but especially ⟨p. 33⟩in Iohn, as this: If any man loue me, ¹my father will loue him, and we will come vnto him, and will dwell with him. Also: Where I am, there shall also my seruaunt be. Againe:² I pray that they may be one in vs as thou and I are one, I in thee, and thou in me, and they in me. But where is Christ? In the fauour of God, in the depth of his hart, there also are we, if so be that we know and loue Christ, there I thinke we are sure enough, there our refuge is placed high enough, whither no euill can come, as it is in the 91. Psalme.

But thou seest that faith is required hereunto, and that unto these things no law, no work, no merit doth prevail. Hereupon it cometh to pass, that so precious words are so abstruse and unknown to reason. For it hath bin governed of Satan from the creation of the world, when as in Paradise it would be as God, & presumed after honour, which God here attributeth to Christ alone, forasmuch as he is his son, whereunto it is yet also prone and inclined, and setteth it self against these words, & the words again are against it. For because Christ is here declared the only son of God, it is mightily overthrown, whatsoever maketh it self god. But who be they that make them selves god? surely Satan and man, which please them selves, and love them selves, they seek not after God, but strive to attain unto this, that they also may become gods. But what will God say unto these: Truly a certain contrary thing to that which he said unto Christ: Christ is my beloved son, in whom I am well pleased, seeing that he glorifieth not him self, and maketh not him self God, although he be God. But ye are wretches, in whom I allow nothing, seeing that ye glorify your selves, and make your selves gods, albeit ye be creatures and men, and not God. So this sentence given of Christ doth humble the whole world, doth show them to be all void of divinity, and ascribeth it to Christ, and that all for our commodity, if we will, and do admit this sentence: or to our condemnation, if we will not, and do contemn this sentence, so that I may say at once: without Christ there is no favour, nor any beloved son, but very wrath and sore displeasure of God.

But thou seest that faith is required hereunto, and that vnto these thinges no law, no worke, no merit doth preuayle. Hereupō it commeth to passe, that so precious wordes are so abstruse and vnknowen to reason. For it hath bin gouerned of Satan from ye creation of the world, when as in Paradise it would be as God, & presumed after honour, which God here attributeth to Christ alone, forasmuch as he is his sonne, wherunto it is yet also prone and inclined, and setteth it selfe against these words, & the words againe are against it. For because Christ is here declared the only sonne of God, it is mightely ouerthrowne, whatsoeuer maketh it selfe god. But who be they that make them selues god? surely Satan and man, which please them selues, and loue them selues, they seeke not after God, but striue to attaine vnto this, that they also may become gods. But what will God say vnto these: Truly a certaine contrary thinge to that which he sayde vnto Christ: Christ is my beloued sonne, in whom I am well pleased, seeing that he glorifieth not him selfe, and maketh not him selfe God, although he be God. But ye are wretches, in whome I allowe nothing, seeing that ye glorifie your selues, and make your selues gods, albeit ye be creatures and men, and not God. So this sentēce giuen of Christ doth humble the whole world, doth shew them to be all voyd of diuinitie, and ascribeth it to Christ, and that all for our commoditie, if we will, and do admit this sentence: or to our condemnation, if we will not, and do contemne this sentence, so that I may say at once: without Christ there is no fauour, nor any beloued sonne, but very wrath and sore displeasure of God.