Collected Sermons — Martin Luther

Collected Sermons · Martin Luther

A SERMON OF D. MARTIN LVTHER, OF THE NATIVITIE OF CHRIST.

Luke 2.

Verſe. 1. ANd it came to paſſe in thoſe daies, that there came a decree from Auguſtus Caeſar, that all the world ſhould be taxed.

2. (This firſte taxing was made, when Cyrenius was gouernour of Syria.)

3. Therefore went all to be taxed eueryevery man to his owne citie.

4. And Ioſeph alſo went vp from Galile out of a citie called Nazareth, into Iudea, vntounto the citie of Dauid, which is called Bethlehem (becauſe he was of the houſe and linage of Dauid,)

5. To be taxed with Marie, that was giuen him to wife, which was with childe.

6. And ſo it was, that while they were there, the dayes were accompliſhed that ſhe ſhoulde be deliuered,

7. And ſhe brought forth her firſt begottē ſonne, and wrapped him in ſwadling clothes, & layed him in a manger, becauſe there was no roome for them in the Inne.

8. And there were in the ſame countrey ſhepeheards, abiding in the field, and watching their flocke by night.

9. And loe, the Angell of the Lord came vppon them, and the glory of the Lorde ſhone about them, and they were ſore afrayd.

10. Then the Angel ſayd vntounto them, Be not afraid: for beholde, I bring you glad tydinges of great ioy, that ſhall be to all people.

11. That is, that vntounto you is borne this day in the citie of Dauid, a Sauiour, which is Chriſt the Lord.

12. And this ſhall be a ſigne to you: ye ſhall finde the babe ſwadled and layd in a maunger.

13. And ſtraight way there was with the Angella multitude of heauenly ſouldiers prayſing God, and ſaying:

14. Glorie be to God on high, and peace in earth, and towards men goodwill.

The ſumme of this text.

1 WHereas the Euangeliſt here deſcribeth the time and place of the natiuitie of Chriſt, first herein is required faith of vsus, to witte, that we beleue this to be the ſame Chriſt, of whom theſe things be recorded. Moreouer the houſe and ſtocke of Dauid is here notified and ſhewed forth, whereof our Meſſias ſhould riſe.

2 The ſhepeheardes which are here mentioned, are the firste frutes of thoſe Iewes, which come vntounto Chriſt, as the Wiſemen from the Eaſt are the firſt frutes of the Gentiles, and the innocent infants of all them, which muſt beare the croſſe for Chriſtes ſake.

3 Whereas the Angel of the Lord appeareth to the ſhepeheards in great glory, it ſignifieth, that the Goſpell commeth vntounto men with the glory of God. Firſt in deede it maketh vsus afraide, for it condemneth our darkenes and whatſoeuer is in vsus, vntill we heare the comfort, which is here declared vntounto the ſhepeheards in theſe comfortable wordes: Be not afraide, behold, I bring you tidinges of great ioy, which shall be to all people, becauſe vntounto you is borne this day a Sauiour, which is Chriſt the Lord.

4 Moreouer, whereas one Angell firſt preacheth vntounto the ſhepeheards, that noteth to vsus the Prince of all preachers Chriſt him ſelfe. Secondly, whereas many Angells are gathered together, it ſignifieth the multitude of preachers, who all ſay with one mouth: Glorye be to God, and peace vntounto men.

5 The frute and profit wherefore Chriſt tooke fleſh vponupon him, is here expreſſed to be Euangelicall peace & good will to men, wherof the hymne of the Angells maketh mention: Glory be to God on high, and in earth peace, good will towards men.

The expoſition of the text.

YE hauehave often tymes heard this hiſtory before, and muſt heare it ſtill both this yeare, and eueryevery yeare, though to ſluggiſh & drouſie Chriſtians, that are ſoone weary and cloyed with good things, the ſame peraduenture may ſeeme tedious. But to them that are endued with true faith, it alwaies commeth againe as newe. For the holy Ghoſt can ſpeake ſo diuerſly of one thing, that to them which be his, it alwayes ſeemeth newe. Moreouer we might ſpeake at large of this hiſtorie, for it is very full of matter, if we ſhoulde not want tyme, and if it were not perillous leaſt we ſhoulde ſomewhere ſtraye from the purpoſe: Neuertheles we will entreate ſomewhat thereof, as God ſhall permit. Ye hauehave already heard in the text, how the Angell him ſelfe expreſſeth all this hiſtory, giuing vsus to vnderſtand, that the ſame is publiſhed for our cauſe: and that the frute thereof doth redounde and appertaine to vsus onelyonly, and is wrought to our ſaluation. And therefore the Angell ſpeaking to the ſhepeheards, ſayth in theſe wordes: Be not afraide, behold, I bringe you tydings of great ioy which shall be vntounto all people, that is, that vntounto you is borne this day in the city of Dauid a Sauiour, which is Chriſt the Lorde. Chriſt came not for his owne cauſe, but to worke our ſaluationHere is declared firſt, that his natiuitie doth pertaine vntounto vsus, when he ſayth: vntounto you is borne a Sauiour. For the Lord Chriſt came not for his owne cauſe onelyonly, but that he might helpe and ſuccour vsus. Wherefore let vsus moſt diligently endeuour, that we beleue the Angell, and we ſhall enioy the whole benefit. I hauehave heretofore oftentymes ſayd, that the Goſpell preacheth nothing elſe but faith, that the Angell alſo here doth, and this muſt all preachers doe, otherwiſe they be not true miniſters. For the Angell was here a beginning and example to all preachers. Now we muſt in this place ſpeake of a double natiuitie, namely of our owne and of Chriſtes. But before I begin to entreat hereof, I will handle the hiſtorye briefly, that ye may lay it vp in your hart, and may be partakers of the ioy which the Angell here bringeth. Firſt therefore the Euangeliſt ſayth:

And it came to paſſe in thoſe dayes, that there came a decree from Auguſtus Caeſar, that all the world should be taxed. This firſt taxing was made when Cyrenius was gouernour of Syria. Therefore went all to be taxed eueryevery man to his owne citie.

The time of y^e comming of the Meſſias foretold by the Patriarch Iacob. Gen. 49.10.Ye know right wel, that the Iewes had a promiſe made of the Patriarch Iacob, that a Prince, lawgiuer or ruler, of the houſe of Iuda, ſhould not be wanting in Iudea, vntil the Meſſias which was promiſed them did come. For the wordes of Iacob to Iuda are playne after this ſort: The ſcepter shall not depart from Iuda, & a lawgiuer from betwene his feete, vntill Silo come. Now at this time the caſe was ſo, that the Romanes poſſeſſed Iudea, and had ſet a Liuetenant ouer it, whom the Euangeliſt here calleth Cyrenius. The Iewes before for a long tyme had vſed prieſtes for Kinges, when as the Machabees had obtayned the kingdom, ſo that the dominion of the houſe of Iuda was already taken away and ſuppreſſed, neither was there any Prince or ruler, of the ſtocke and blood of Iuda, gouernour ouer the people. But that Chriſt or the Meſſias ſhoulde nowe come, that was a great ſigne, that the prophecie at that tyme eſpecially might be fulfilled. Wherefore the Euangeliſt ſayth here, that at the tyme when Chriſt was borne, Auguſtus Ceſar had ſet a Liuetenaunt ouer Iudea, vnderunder whom the Iewes ſhould offer them ſelues to be taxed. As if he ſayd: Euen at that tyme at which he ſhould be borne, he is borne. All that liued vnderunder the Romane Emperour were compelled to pay taxe, for a teſtimonie that they were ſubiect vntounto him. This the Iewes knew, but they did not vnderſtand the Prophecie. Iacob had ſayd thus: The ſcepter shal not depart from Iuda, and a lawgiuer from betwene his feete, vntill Silo come: That is, a Prince and ruler of the ſtocke of Iuda ſhall not be wanting in Iudea, vntil Chriſt come. Iacob did ſufficiently ſhewe in theſe wordes,The Iewes miſinterpret the prophecie of Iacob concerning the cōming of the Meſſias. that he ſhould be wanting at the comming of Chriſt. Moreouer, whereas they vnderſtood it ſo, as though ſuch a Silo ſhoulde come, as ſhoulde beare rule with the ſword, it is a falſe vnderſtanding thereof, neither can it be gathered out of that text. For he ſayth thus, that at the comming of Chriſt the temporall kingdome of the Iewes ſhoulde ende. So Luke alſo here ſheweth that very time, when it behoued this to be done. It followeth moreouer in the text:

And Ioſeph alſo went vp from Galile out of a citie called Nazareth, into Iudea, vntounto the citie of Dauid, which is called Bethlehem, (becauſe he was of the houſe and linage of Dauid) to be taxed with Marie that was giuen him to wife, which was vvith childe.

Ioſeph alſo and Marie obeyed this commaundement of Ceſar, and ſubmitted them ſelues as other honeſt and obedient men, and went to Bethlehem, which was the chiefe and head citie of the houſe of Iuda, and ſuffered themſelues to be taxed. Marie, inaſmuch as ſhe was with child, & neare her deliuerie, might hauehave excuſed her ſelfe, that ſhe ſhould not take this iorney vponupon her, but ſhe doth not ſo, they will not be an offence to others. Moreouer it ought thus to be that they ſhould come to Bethlehem, becauſe of the prophecie of the Prophet Micheas chap. 5. which foretolde that Chriſt ſhoulde be borne in Bethlehem of Iuda. Marke I pray you, how that taxe muſt ſerue hereunto, which neither Ceſar nor his Lieuetenant did knowe. Thus God dealeth in his workes, in which he vſeth the meanes of heathen and euill men, whereby he may make vsus, which are miſerable & wretched men, and ſo deepely drowned in fleſh and blood, certaine of our faith, which the Euangeliſt Luke here ſpecially ſetteth forth, inaſmuch as he eftſoones declareth in the hiſtorie, the places and times, leaſt that we ſhould be deceiued concerning this Chriſt. The maner of his birth the Euangeliſt ſheweth moreouer, ſaying:

And ſo it was, that while they were there, the dayes were accomplished, that she should be deliuered: and she brought forth her firſt begotten ſonne, and wrapped him in ſwadling clothes, & layd him in a manger, becauſe there was no roome for them in the Inne.

Let it nothing moue vsus, or be any offence vntounto vsus, that the Lorde commeth into the world in ſo great pouertie and miſerie. For it ought to be a great ioy and comfort vntounto vsus, rather then in any wiſe to diſcomfort & diſcourage vsus. It may ſeeme a ſtraunge thing, and hard and ſtrait dealing, that a Virgin which was new maried, and that yeare ioyned to her huſband, might not be permitted to bring forth her childe at Nazareth in her owne houſe, but was enforced in poore eſtate to goe almoſt three daies iorney being great with child? And when ſhe came at her iorneyes end, ſhe had not ſo much place in the Inne, as that ſhe might be deliuered in ſome parlour or chamber. The Inne being full, there was none that would vouchſafe to giuegive place to this woman being great with childe, that ſhe might hauehave the vſe of their chamber, but ſhe was enforced to go into a ſtable, that there ſhe might bring forth the Creator of all creatures. Here may be plainly perceiued what is the knowledge and wiſedom of the world concerning diuine matters, namely, that it is blinde, and vaine in vnderſtanding, that it ſeeth not the works of God, and if it be ſo that it ſeeth them, that it knoweth not what they meane.

Comfort againſt worldly miſerie & contempt.Hereof let vsus learne, not to be moued or diſcouraged, if we be poore and miſerable, and forſaken of the world, for we hauehave here great comfort. If Chriſt the maker of all thinges, with his beloued mother, was caſt into ſo great miſerie, and ſo contemned of the worlde, why may not the ſame alſo come vntounto vsus? or why ſhould not we being in miſerie, and compaſſed about with all calamities, beare them patiently, yea if God will at any time kill vsus with aduerſitie and diſtres? But this thing is to be lamented, that we doe exclude ſuch an example from our eyes, but much farther from our hart. We ſhould eaſily ſuffer aduerſitie and contempt, if ſo be that we beleued, and had a ſure truſt and confidence in God, when as we ſee that the Lord Chriſt ſuffered this miſerie, pouertie, and calamitie. Wherefore this is firſt throughly to be marked and conſidered of vsus, how Chriſt came into the world in ſo great pouertie, and found not ſo much as one in ſo great a citie, which was dutifull and beneficial toward him. Thus this natiuitie was receiued in the earth, ouer which notwithſtanding all the heauenly ſouldiers did exceedingly reioyce, as it followeth:

And there were in the ſame contrey shepeheards, abiding in the field and watching their flocke by night. And loe, the Angel of the Lorde came vponupon them, and the glory of the Lorde shone about them, and they were ſore afraide.

Here is declared,How God ſetteth forth the natiuitie of his ſonne. how God in heauen ſetteth forth this natiuitie, which the world contemneth, yea knoweth not, neither ſeeth. This ioy is ſo great in heauen, that it can not be contained therein, but burſteth forth, that it may be declared and communicated to the world. For the Angell here bringeth tydings of great ioy to the ſhepeheardes, which to them is great comfort, which the worlde notwithſtanding contemneth and reiecteth, but is of the Angells had in greate admiration, yea and if they might, they would with greater prayſes, and more goodly pompe hauehave ſette forth ſo wonderful a thinge. But it was not meete it ſhould be ſo. For God would ſet forth an example in this his Sonne, that the oſtētatiō & glorying of the world might at the laſt be neglected, and that it might be knowne what the world is. Mans reaſon ſemeth alwayes very wiſe vntounto it ſelfe, it alwayes looketh vntounto thinges that are aloft, it conſidereth onelyonly high matters, it humbleth not it ſelfe to thoſe thinges that are below. This now is an excellent comfort, that the Angels and all the heauenly ſouldiers doe eſteeme him ſo much, whom the world contemneth, whereby we may learne that albeit we be outcaſts in the worlde, there be notwithſtanding that hauehave regard and care of vsus. Howbeit we do hardly beleeue this, we doe not faſten our eyes thereupon, but looke vntounto great, precious, and high thinges, according to the example of the world, and are diſmayed, as ſoone as a litle misfortune commeth, neither thinking nor knowing, if any aduerſity aſſaileth vsus, that it is done by the will of God. Beleue thou this vndoutedly, if it had not ſo pleaſed God, he would not hauehave ſuffered this his beloued ſonne to be layd in a manger, he would not hauehave permitted him to be borne in ſo great pouertie, miſerie, and contempt. But the poorer and more deſpiſed that he is before the world, ſo much greater care and regard God and all the heauenly ſouldiers hauehave of him, ſo that we may conceiue comfort hereby, and beleeue aſſuredly, that the more we are reiected of the world, the more we are eſteemed before God.

The blind & vaine deuotion of manyThou mayſt finde many which doe here thinke thus, and are touched with ſuch deuotion as this: O, if I had bene there then, with howe great diligence woulde I hauehave ſerued this childe and done for him? yea I woulde hauehave waſhed euen his ſwadling clothes. O, if I had bene ſo happy as the ſhepeheards, that I alſo might hauehave ſeene the Lord lying in a maunger. Nowe in deede thou wouldeſt be ready to doe thoſe duties, when thou knoweſt Chriſt to be ſo high and noble. Surely thou wouldeſt hauehave bene as ſlacke in thy dutie at that time as the Citizens of Bethlehem were. Thou reuolueſt in thy mind childiſh and altogether fooliſh cogitations. Why dooſt thou not performe the like duties nowe? Behold Chriſt walking before thee in thy neighbour, do for him, & beſtowe benefits vponupon him, whatſoeuer thou ſhalt beſtow vponupon thy neighbour which is needy and deſtitute of helpe, that thou ſhalt beſtow vponupon Chriſt him ſelfe, as he ſhall ſay in the laſt day to the elect:Matth. 25.40 VVhatſoeuer ye hauehave done to one of the leaſt of theſe my brethren, ye hauehave done it to me. Wherfore it is a vaine and very fooliſh thing to admit ſuch childiſh cogitations. Let vsus therefore at the laſt open our eyes, let vsus not heare examples of ſo great importance in vaine, otherwiſe the time will come when we ſhall be grieuouſly puniſhed. But with what wordes did the Angell ſpeake vntounto the ſhepeheards? the Euangeliſt ſayth after this ſort:

Then the Angell ſayd vntounto them: Be not afraid: for behold, I bring you glad tidings of great ioy, that shall be to all people, that is, that vntounto you is borne this day in the citie of Dauid, a Sauiour, vvhichwhich is Chriſt the Lord. And this shall be a ſigne to you: Ye shall find the babe ſvvadled, and layd in a maunger.

Learne by theſe wordes of the Angell, how to vſe rightly the natiuitie of y^e Lord Chriſt, neither let it ſuffice you to heare them onelyonly. A great treaſure hidden in the earth or ſome other where, is to no vſe, but if it be opened, and occupied, then is it profitable and precious. Wherefore giuegive heede hereunto, that thou mayſt vſe this natiuitie, otherwiſe it ſhal be no commoditie and comfort vntounto thee. For whereas thou knoweſt the bare hiſtorie onelyonly, to witte, what came to paſſe in his natiuitie, and that he was borne needy and poore, thou ſhalt take no greater commoditie hereby, then if thou heare a hiſtorie written of the king of Fraunce, or of ſome other puiſſant Prince, whereby no commoditie or comfort ſhould come vntounto thee.

But how muſt we vſe this natiuitie rightly and with frute?What it is to vſe the natiuitie of chriſt aright. Our owne natiuitie of what ſort it is. Euen as I hauehave ſayd, if we be thus perſwaded that he was borne for vsus, that his natiuitie is ours. Our natiuitie is ſuch, that it altogether aboundeth with ſinne, as Dauid ſayth Pſal. 51: Behold I was shapen in wickednes, & in ſinne hath my mother conceiued me. As if he would ſay: here is nothing but ſinne, as well in the conception as in the birth, whatſoeuer I bring with me from my mothers wombe, it is wholly damnable, it is due to death, Satan, & hell. Foraſmuch then as our natiuitie, ſkin & heare are defiled, what good can come therof? This is our title which we hauehave receiued from Adam, in this one thing we may glory and in nothing elſe at all, namely, that eueryevery infant that is borne into this world, is wholy in the power of ſinne, death, Satan, hel, and eternall damnation: our natiuitie is altogether miſerable, and on eueryevery ſide to be lamented. To deliuer vsus from this natiuitie, God ſent an other natiuitie, which it behoued to be pure & without all ſpot, that it might make this vncleane & ſinnefull natiuitie pure. This is that natiuitie of the Lorde Chriſt his onelyonly begotten ſonne.The natiuity of Chriſt. Wherefore he woulde not hauehave him borne of fleſh & blood infected with ſynne, but it behoued that he ſhoulde be borne of a pure Virgine. He ſuffered no ſpot at all or ſinne in his fleſh, but repleniſhed it with the holy Ghoſt, & permitted nothing to ſticke therein, but thoſe miſeries which proceede of fleſh and blood, as hunger, thirſt, aduerſitie, and death, ſinne excepted, as the Epiſtle to the Heb. chap. 4. witneſſeth, that he was in all things tempted in like ſort, yet without ſinne. This is that moſt excellent thing, which the Lord our God hath done for vsus, whereof none taketh any frute, but he that beleeueth. And none will eaſily beleeue this, but he that feeleth of what ſorte his owne natiuitie is. He that hath no feeling of his owne miſerie, taſteth not of this natiuitie of Chriſt. But if we feele our miſerie, it followeth forthwith that we cry with the Prophet Dauid and ſay: Behold I was shapen in wickednes, and in ſinne hath my mother conceiued me: for we feele our ſinne and our euill natiuitie.

When death ſhall come vponupon vsus, and our heart ſhalbe touched with anguiſh & grief, thē at the laſt it may be, that we would caſt of this happy & pure natiuitie, and will excedingly thirſt after it to enioy it. But now when as we feele not our ſinnes, neither doe as yet taſt of the bitternes of ſinne, it ſtideth coldly to the hart, we heare it in deede, but truely it doth not throughly enter vntounto the hart. For if a man did beleue, that this natiuitie was for his commoditie, he would feare neither ſinne, nor death. Wherefore I hauehave ſayd that a Chriſtian muſt beleeue, and dout nothing, that the natiuitie of Chriſt is as well his, as it is the Lord Chriſtes. And as he hath of the virgin pure blood and fleſh, ſo that he him ſelfe alſo is pure, and that this virgin is his mother ſpiritually, as ſhe was the mother of Chriſt carnally. Let the hart hauehave ſure confidence in this perſwaſion, otherwiſe it will be in an euil caſe. This the Angell ſignifieth in theſe wordes when he ſayth: VntoUnto you he is borne,Chriſt is borne vntounto vsus, and is made wholy ours. as if he ſayd, what ſoeuer he is and hath, ye may chalenge it to your ſelues. Alſo he is your Sauiour, not that ye ſhould onelyonly looke vppon him, but which is able to deliuer you from the tyrannie of ſinne, death, Satan, and all euell: yea and how great ſoeuer he be, he is borne vntounto you, and is yours with all that he hath. Nowe foraſmuch as he is myne, and hath chaunged his natiuitie into myne, his fleſh & blood alſo is myne, he him ſelfe is myne with all wherewith he is endued, ſo that I dare ſaye vntounto his mother: Beholde, that child which thou haſt brought forth, is mine, his fleſh and blood are my fleſh and blood, yea and thou art my mother, and I will be counted of thee for thy ſonne, for whatſoeuer Chriſt bringeth with him, it muſt be myne, euen as he himſelfe is myne. If ſo be that his natiuitie be myne, being of a virgin, and without ſynne, repleniſhed with the holy Ghoſt, my natiuitie alſo muſt be of a virgin, and pure from ſynne.

Here now Eue the firſt mother is no more my mother, for it muſt needes be that that natiuitie doe vtterly die and periſh, that there may be no ſinne remayning. Here this mother Marie is to be ſet againſt that mother, of whome I was borne in ſinne. And thus the Angel bringeth with him great ioy, for it can not be, but that the hart ſhould be made glad, when it enioyeth this Sauiour as his owne. When we come to hand ſtrokes, that is, when we feele our miſerie and calamitie, there remayneth no comfort or helpe, then my hart can not lift it ſelfe aboue the heauy burden, wherewith it is preſſed downe, but it muſt needes faint and be diſcouraged. But if I conceiue a truſt, and doute nothing that Chriſts natiuitie is mine, that my ſinnes be taken away by him. I become exceding ioyfull, & am confirmed with comfort, whereby all heauines and ſorrow is ſhaken of.True comfort and ioy. This onelyonly is that comfort, and no other, which maketh a good conſcience, which feareth neither death nor hell, for it alwayes reſteth vponupon the word of God, which giueth Chriſt vntounto vsus. Wherefore it is a thinge altogether miſerable and lamentable, if ſuch a good conſcience be ſought in any other thinges then here. Thou ſhalt find no ioy, no peace of conſcience, neither in heauen, nor in earth, but in this Chriſt, be thou certaine and ſure thereof. Wherefore let all other thinges paſſe, and cleaue vntounto him onelyonly, if thou deſire to be bold and couragious againſt ſinne, death, the deuill, hell, & all thinges that are againſt thee. He is the Lorde & Sauiour. Ye vnderſtand I truſt, this right wel, foraſmuch as ye hauehave now heard it ſo oftē. But I doe with ſo great earneſtnes as it were beate it into your mindes, that ye may ſee, that there is but one thing taught in the whole Scripture, which I would hauehave to ſticke firmely and vndoutedly in you, this is that which I hauehave ſayd, that the vſe of this natiuitie be knowne.

They which ſeeke any other thing, and vſe not this natiuitie, are in a deſperat caſe, as ye hauehave heard. Which ye hauehave very wel expreſſed in this ſonge, the author whereof whoſoeuer he was, did nothing erre from the purpoſe, to witte, that the onelyonly childe Chriſt is our comfort. Which wordes ſurely are of very great importance, and deſerue moſt diligently to be weyed. For ye did ſing after this ſort: A child highly to be prayſed is borne vntounto vsus this day of a chaſt virgin, to the comfort of vsus wretches. If that child had not bin borne, we had periſhed all. Is it not ſayd here, that there is no comfort beſide only Chriſt? which in deed is moſt true. Without dout the holy Ghoſt taught him that made this ſong to ſinge after this ſort. If the caſe ſtand thus, it followeth that Monkes, Nunnes, Sacrificing Prieſtes, and all which leaue this child, and ſeeke to come to heauen by other wayes and works, be cōdemned. For ſuch ſay that they neede not this child, otherwiſe they woulde confeſſe, that their owne workes be nothing worth. Theſe therefore do nothing but deceiue and ſeduce, of whom mens harts are procured to depart from Chriſt, and are led away vntounto Satan. In the aforeſayd ſong is contayned moreouer: He is the ſaluation of vsus all, oh ſweete Ieſu Chriſt, foraſmuch as thou art borne man, defende vsus from hell. I greatly deſire that ye did well vnderſtand this. It is ſoong abroade eueryevery where, but there is none that throughly beleueth it. Whereupon it commeth that ſome doe oppugne theſe things, eſpecially they, which know, ſing, and babble very much of them, that truely I feare, that Chriſt is neuer more blaſphemed, then at this feaſt of his natiuitie, and at other great feaſtes, that it ſhould be no maruel, if, when he is ſo blaſphemed, he ſhould ſuffer the whole world to be ſwallowed vp: but the laſt day is at hand. Wherefore endeuour that ye may ſound this excellent ſong in your hart, and as ye ſing it in mouth, ſo ye may alſo beleue it.

If the caſe ſtande thus, that all thinges without this child are vaine,No meanes but by Chriſt to come vntounto heauen. what neede is there then of much buſines? why dooſt thou runne this way & that way, and endeuoreſt to do workes, whereby thou mayſt prepare thee a ſeate in heauen? which they eſpecially doe, that murmure vp many Roſaries, and doe continually extoll the mother of God in mouth onelyonly, but in hart thinke more euil of her then of all others: & not onelyonly of her, but of Chriſt him ſelfe alſo the Lord and Sauiour. Wherefore commit this ſo to memorie, that ye may be certainly perſwaded, that whatſoeuer dependeth of any other then of that child, it is all damnable, otherwiſe the Angell had lyed. This muſt be compted for moſt certaine without any addition, neither are theſe trifles to be weied, to witte, that this ſufficeth not that thou dooſt beleeue, moe thinges are to be added. Foraſmuch then as the Angell ſayth, that this child doth all, and that he is the Sauiour, and if he be not, that all labour is loſt, tell me, how can it follow, that ſome thing is to be done of thee, when it is already done before? Dooſt thou goe about to doe any thinge that thou mayſt obtaine him? That child ſuffereth not him ſelfe to be apprehended and obtayned by workes, for albeit thou heape together workes, notwithſtanding thou dooſt not yet enioy the child. Moreouer thy works be vncleane, by which ſuch a great treaſure can not be gotten, no though they were euen holy. But he is to be apprehēded in hart, ſo that thou beleeue, and ſay to the Angel: I beleeue that it is true which thou ſayeſt, and nothing at all douting I count this childe for a Sauiour borne vntounto me. And this part wherof we hauehave now ſpoken, pertaineth to faith.

Now we hauehave here alſo an other part pertayning to Chriſtian life, namely charitie, that workes may not be reiected. If thou wilt doe workes, doe them not in that reſpect, that thou perſwade thy ſelfe that thou dooſt obtayne any thing of God by them.A moſt excellent example to be followed of all Chriſtians in doing of good workes. But follow this example: ſuch a one as Chriſt hath ſhewed him ſelfe to thee be thou alſo towarde thy neighbour. If thou doe more nearely conſider the example of Chriſt, thou ſhalt finde nothing but meere louelove. Whereas he humbleth him ſelfe and is borne in ſo great pouertie, that declareth nothing, but louelove toward thee, which moued him to become a ſeruaunt for thy ſake, as Paule Philip. 2. ſayth, who knew that he might remayne in diuine glory. Now this he did for thy commoditie, he bowed his eies to thy miſerie and calamitie, which art ſo miſerable a man, wholy damnable & abounding with ſinne, thy natiuitie is vncleane, thy miſery is on eueryevery ſide moſt great, thou haſt deſerued nothing but the wrath of God & eternall damnation. If thou hadſt bene a Carthuſian Monke a thowſand yeares, thou couldeſt not deliuer thy ſelf from this miſerye and damnation. But Chriſt is able to helpe thee, he is rich and hath ſtrength ſufficient: ſeeing therefore he can doe ſuch thinges, he doth them willingly and with pleaſure. LoueLove enforceth him ſo farre, that he employeth all thinges for thy ſake, and beſtoweth whatſoeuer he hath for thee. Foraſmuch then as Chriſt ſheweth ſo great louelove toward thee, and giueth vntounto thee whatſoeuer he is able, do thou likewiſe to thy neighbour. Wilt thou worke workes? deriue them to thy neighbour, who is compaſſed with troubles & miſeries. Thou muſt doe nothing for this cauſe, that Chriſt hath neede thereof, whereby thou maiſt enrich him, for neither was he bountiful to this ende, that he might any thing profit his father thereby, or that he might receiue any commoditie of him, but he did it onelyonly for this cauſe, that therein the father might be well pleaſed, inaſmuch as he ſubmitteth him ſelfe wholy to his fathers will, and loueth vsus with ſo great affection?

After the ſame ſort we alſo muſt doe in our works toward our neighbour, which we ought therefore onelyonly to doe, that we may giuegive thanks to the father, that he ſheweth his fauour vntounto vsus, for that he hath giuen his beloued ſonne vntounto me, to beſtow vponupon me whatſoeuer he hath. When I beleue this vndoutedly, I burſt forth and ſay: If God ſheweth vntounto me ſo great benefits and fauour in his beloued ſonne, y^t he ſuffereth him to beſtow all things vponupon me, I alſo will doe the like againe, and beſtow all thinges whereby I may doe good to my neighbour and louelove him. And ſo I doe not lift vp myne eyes vntounto heauen, but I go thether, where my neighbour is oppreſſed w^t aduerſitie, pouertie, ſicknes, ſinne, or errour, and I helpe him wherein ſoeuer I am able. Thus doe thou whoſoeuer thou art, which mindeſt to do true good works: as thou wouldeſt hauehave done to thy ſelfe, if thou were troubled with pouertie, ſo doe thou to thy neighbour being poore. Againe, if thy neighbour be a ſinner, and thou ſeeſt it, but thou thy ſelf art without ſinne, and haſt a holy natiuitie, goe, preach vntounto him, whereby he alſo may be deliuered. But thou muſt doe all theſe things freely in eueryevery reſpect, as Chriſt hath done for thee without all workes and merits, of pure grace, louelove, and mercy. Such workes ſee thou doe, if thou wilt doe good and Chriſtian workes in deede. God hath no neede of them, neuertheles thou muſt doe them in reſpect of him, inaſmuch as it ſo pleaſeth him, and he will hauehave it to be ſo. This onelyonly is rightly to doe good workes, which thoſe hypocrites do not, which will merit heauen by their chaſtity, pouertie, & obedience. VntoUnto whom I pray you are ſuch works of theirs good? I my ſelfe neede them not, neither doe they profit my neighbour, wherefore it is mere deceit, whereas a name is giuen to workes as though they did merit heauen, when as they are nothing worth, neither profitable to others. Laye vppe theſe thinges in your hartes, and do alſo according to them. In all this text being diſcuſſed from the beginning to the ending, ye hauehave theſe two thinges, namely faith and louelove. If ye ſhall keepe theſe, then both the holy natiuitie of Chriſt ſhall be a helpe, commoditie, and comfort vntounto you, and alſo ye ſhall be ſpiritually the children of his mother, as Chriſt Ieſus is her childe carnally.

An expoſition of the ſong of the Angells, Glory be to God on high, &c.

Glory be to God on high, and in earth peace, good will towards men. Foraſmuch as this ſong is very common, and there be fewe that rightly vnderſtande it, when as notwithſtanding it contayneth many thinges in it, I thinke good to handle it ſomewhat at large. The Angells in this hymne apply three things to three: glory to God, peace to the earth, and good will vntounto men. The firſt is the honour or glory of God,Glory due to God alone. with which we muſt beginne, that in all thinges prayſe and glory may be aſſcribed to God, as to him which doeth, giueth, and hath all thinges, ſo that none may chalenge any good thing at all vntounto him ſelfe, neither ought to count it his owne. Glory is ſo due to God onelyonly, that no part therof may be deriued to any other. Adam being perſwaded of Satan, went about to take this glory to him ſelfe, whereby all men fell into the diſpleaſure of God, & hauehave that vice ſo throughly fixed in their mind, that no other thing can be ſo hardly pluckt away from them. EueryEvery man pleaſeth him ſelfe, no man can abide to ſeeme that he is nothing, or is able to doe nothing, whereof come almoſt all euills, ſo many contentions, warres, and innumerable other diſcommodities. This glory Chriſt gaue to God his father, teaching that all our thinges are nothing before God but ſinnes, which deſerue his wrath and indignation, and nothing leſſe then glory. Wherfore there is no cauſe, that we ſhould euen neuer ſo litle pleaſe our ſelues or glory in them, but rather that we ſhould be aſhamed and feare, being ſet in ſo great perill and confuſion, that ſo all our glory and pleaſing of our ſelues may paſſe away and come to nothing, and we may reioyce being deſtitute of our owne glorie, that we may be found & ſaued in Chriſt alone.

The ſecond is peace in earth. For,Where true peace is, and where it is not. as where the glory of God is not, and where eueryevery one ſeeketh his owne glory, there can not be peace, according as Salomon ſayth Prouerb. 13. Among the proude there is euer ſtrife: ſo contrariwiſe, where the glory of God is knowne, there true peace alſo muſt needes be. For why ſhould they contend? why ſhould they diſagree, which doe know eueryevery one of them, that they hauehave no good thing of their owne, but that all thinges which are, which they hauehave, and which they are able to doe, come from God, to whoſe power alſo they commit all thinges, they in the meane ſeaſon being very wel content, that they hauehave God fauorable vntounto them? Howe alſo can it be, that when one counteth nothing of him ſelfe and the thinges that be his, he ſhould be ſo carefull of him ſelfe and his thinges, that he ſhould moue contention with any becauſe of them? Such beleeue that Chriſt onelyonly is made all thinges vntounto them, him they thinke on, and for him alone they contend. Hereupon it certainly followeth, that there can be no contention or diſcord at al among true Chriſtians:The peace of Chriſtians deſcribed by Eſai. Eſai. 11.9. which maner of peace of Chriſtians Eſay declareth, & ſayth: No man shall doe euill vntounto an other, no man shall deſtroy an other in my holy hill, that is, in the Church of Chriſt. The cauſe hereof he addeth next after: The earth is full of the knowledge of God, that is, for all know God, as to whom all good thinges doe belong, and all their owne things they confeſſe to be nothing but ſinnes, they may eaſily therefore hauehave peace among them ſelues.Eſai. 2.4. Wherefore the ſame Eſay ſayth in an other place: They shall breake their ſwordes into mattocks, & their ſpeares to make ſythes, and one shall not lift vp a weapon againſt an other, neither shall they learne ro fight from thence forth. Hereupon Chriſt is called the king of peace, or the prince of peace, of whom Salomon was a figure, who is called peaceable. For Chriſt is truly called our king Salomō, that is, peaceable, which hath reſtored peace vntounto vsus inwardly with God through faith in him, and outwardly w^t our neighbours through louelove, whereby we liue friendly with all men: and ſo by him we hauehave peace eueryevery where both inwardly, and outwardly in the earth.

Good will.The third is good will of men. Not that good will, whereby we worke good workes, but whereby we take in good part all thinges that happen, whether they be good or euill, ſweete or ſower, and do receiue them with a quiet hart. The Angells knew that the peace which they did ſing of, ſhould be only among Chriſtians, which in all thinges doe depend vponupon Chriſt, and vſurpe nothing to them ſelues as their owne. But in the meane ſeaſon the world and Satan, which doe exceedingly enuie them, doe on eueryevery ſide procure trouble vntounto them, and perſecute them euen vntounto the death, ſo that they may looke for no peace or quietnes at all of theſe, for Chriſt ſayth Ioh. 16. In me ye shall hauehave peace, but in the world ye shall hauehave affliction. Therefore it was not enough for the Angells to hauehave ſoong, peace in earth, but it was to be added: and good will towardes men, that when they, as much as they are able, hauehave peace with all men, and neuertheles are continually hated of all men, and doe ſuffer perſecution, they may alwaies keepe a good wil, wherby they may take all things in good parte, and giuegive thankes to God,Chriſtians muſt beare perſecution and trouble patiently. howeſoeuer he dealeth with them, or ſuffereth them to be dealt with, they may not murmure, but reſigne and commit them ſelues wholy to the will of God, yea (foraſmuch as they knowe that God doth diſpoſe & gouerne all thinges, whom they are ſure, that they hauehave a mercifull and moſt fauorable father vntounto them through Chriſt) they may euen reioyce & be glad in perſecutions, according to that ſaying of Paule in the Epiſtle to the Romanes: VVe reioyce in afflictions and perſecutions. For inaſmuch as they hauehave a ioyfull conſcience and a ſure truſt of the fauour of God, they can not but count all thinges for the beſt, whatſoeuer happen.

Behold what kinde of good will it is in all thinges, whether they be proſperous or vnproſperous, which the Angells doe here wiſh vntounto men, & ſing to be propper to the beleuers.Where good will is not, there peace can not continue. Where ſuch good will is wanting, there peace can not long be. Men take all thinges in the worſe part, they take nothing in good part, but do alwayes increaſe and double the euil. Hereupon howſoeuer God dealeth with them, they like it not, but require that they may be dealt otherwiſe with, and ſo it falleth out as it is in Pſal. 18. with the pure thou shalt be pure, and with the froward thou shalt be froward, that is, with him that counteth all thinges pure to him ſelfe, and hath that good will in all thinges, whereof we hauehave ſpoken, thou alſo dooſt well agree, inaſmuch as he pleaſeth thee and all good men. But he that is froward, ſo that neither thou, nor thoſe thinges that are thine doe like him, can not but diſpleaſe both thee and all good men. Of this well pleaſing one an other Paule ſpeaketh 1. Cor. 10. Endeuour to pleaſe all men, euen as I pleaſe all. By what meanes ſhall this be done? If thou take all thinges in good part, and ſuffer others to pleaſe thee, thou alſo againe ſhalt pleaſe others. The matter may be comprehended in one word: If thou wilt be liked of none, nothing ſhall be liked of thee: If thou wilt be liked of all,How farre we may pleaſe men and ſubmit our ſelues vntounto them. ſuffer that all thinges may be alſo liked of thee, but ſo, that thou doe not neglect the worde of the Lord. For that ought to be preferred before all, without any regard had of all mē, what pleaſeth them, or what diſpleaſeth them. But whatſoeuer may be done without tranſgreſſing the word of God, giuegive place to all, & ſubmit thy iudgement to the iudgement of others, that thou mayſt take eueryevery thing in good part, which ſhall chaunce vntounto thee, & ſo thou ſhalt hauehave the good wil, whereof the Angells did ſing.

By this ſong it may be vnderſtood, what nature the Angells hauehave. I omit thoſe thinges which the Philoſophers hauehave dreamed hereof: here is ſo deſcribed what the Angells are, that it can not be more fully done, their hart and cogitations being declared.The firſt thing to be conſidered in the Angells. Firſt with great ioy they ſing prayſes to God, acknowledging all thinges to be due vntounto him, and therefore doe with an ardent mind, and ſinging glorifie him. As therefore thou wouldeſt thinke of a right lowly, pure, and obedient hart, prayſing God, and alwayes enioying perpetuall gladnes in him, ſo thinke alſo of the Angells: and thou haſt now the nature of Angells, as much as they hauehave to doe with God.The ſecond thing which we ought to marke in the Angells. The ſecond thing to be conſidered in them is their louelove towardes vsus. Thinke that they are moſt louing toward vsus, which deſire that it may goe as well with vsus as with them ſelues, they doe no leſſe reioyce for our ſafetie then for their owne, & euen in this hymne full of louelove to vsus ward, they declare them ſelues ſo affected toward vsus, that ſurely, we may thinke and reioyce of them, as of moſt louing friends. This is to knowe the Angells truely, not according to their eſſence, whereof the Philoſophers doe fooliſhly & without frute babble many thinges, but according to their hart and mind, ſo that albeit I know not, what their nature is in it ſelfe, yet I know what is their chiefe deſire, and their continuall worke. Thus much ſhall ſuffice at this tyme concerning the ſong of the Angells, and the frute of the natiuitie of the child Ieſus Chriſt. God graunt vsus his grace, that we may print theſe thinges in our hart, & according vntounto them alſo amend our life. Amen.

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

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 hauehave 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 vntounto 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 hauehave found him, bring me worde againe, that I may 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 vntounto him giftes, euen golde, & frankincenſe, and myrrhe.

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 hauehave 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 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 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.Without the word of God receaued by faith, we can not finde Chriſt. So alſo is it with vsus: we can not finde Chriſt without the Goſpell, without the word of God. That muſt ſhew him vntounto vsus, & bringe vsus thither, where we may finde him: which then onelyonly is done, when we receiue the ſame Goſpell by faith, otherwiſe, although we hauehave it, heare it, and know it, it profiteth vsus nothing at all, we ſhall not therefore finde him, no more ſurely then the Scribes founde him, who notwithſtanding had the Scriptures readily, and ſhewed the way to other, not comming into it them ſelues, for the thing did not touch their harts. They did drouſily neglect that king, whom with great ſighes they had looked for many ages. Wherefore it is not enough that we hauehave the Goſpell, or that we heare it, but we muſt beleue it, and lay it vp in the ſecrets of our hart, otherwiſe we ſhall neuer finde Chriſt. Here alſo you ſee, that it doth not ſkill, whether one be learned or vnlearned, inſtructed in many places of Scripture, or in few, vntounto whom God giueth the grace, he enioyeth Chriſt. He reſpecteth not the perſon, but whom he draweth he is drawne, although in the meane ſeaſon he prouideth that the Goſpell be alwayes preached.

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,The wiſe men are not offended at the poore & miſerable eſtate of Chriſt. 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 vntounto 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 onelyonly, 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 vntounto them, but they goe on, and vndoutedly acknowledge him for a king, as they had learned concerning him out of the Scriptures. Moreouer they giuegive vntounto 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 owne countrie. Nowe the world would hauehave done no ſuch thing, but according to the maner thereof, would hauehave looked for garments of purple, and reſort of ſeruaunts, and handmaydens. In ſuch places it is wont to beſtow his giftes, to wit, where there is great plentie and abundance of thinges before: yea it is of that qualitie,How the world dealeth with the poore and afflicted. that it depriueth the poore and afflicted of thoſe thinges that they hauehave, it taketh breade out of the mouth of the hungry & needie, which hauehave nothing, but as they get it hardly, by labouring ſore all that they are able.

Whereof we hauehave to learne, that if we will honour Chriſt with theſe wiſe men,We muſt not eſteeme thoſe things which ſeeme precious to the world, but thoſe which to the world ſeeme contemptible and of no value. 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 vntounto the world: let this ſuffize thee, that thou knoweſt that it pleaſeth God, which is in heauen. Take heede vntounto thy ſelfe concerning thoſe thinges, which ſhine before the world, exerciſe thy ſelfe in thoſe workes, which ſeeme vntounto 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 vntounto them, then other workes which hauehave 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, vntounto 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 vntounto 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 hauehave 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.

Moreouer God doth ſooner ſuffer him ſelfe to lacke his owne honour and due ſeruice, then that he woulde hauehave vsus to leaue of from doing our dutie toward our neighbour, as Chriſt witneſſeth Matth. 5. If thou bring thy gift to the altar, God doth not accept the ſeruice which we offer him, if we neglect charitie toward our neighbour.and there remembreſt that thy brother hath ought againſt thee, leaue there thine offering before the altar, and goe thy way: firſt be reconciled to thy brother, and then come, and offer thy gift. Here ye doe moſt plainly both heare and ſee, that God will not be ſerued, vnles we firſt goe to our neighbour, and be reconciled to him. For the ſame cauſe alſo God reiecteth the ſacrifices of the Iewes, as it is in y^e Propheſie of Eſay chap. 1 for that they did neglect thoſe thinges which were more neceſſary, namely mercy and faith: for thus he ſayth: VVhy offer ye ſo many ſacrifices vntounto me? I am ful of the burnt offerings of weathers, & of the fat of fed beaſts, I hauehave no pleaſure in the blood of bullocks, lammes, & goates. VVhen ye come to appeare before me treading in my courts, who hath required this at your handes? Offer me no mo oblations, for it is but loſt labour: incenſe is an abhominable thing vntounto me. I may not away with your newe moones, your ſabbathes, & ſolemne meetings, your ſolemne aſſemblies are wicked. I hate your new moones and appointed feaſtes euen from my very hart, they make me weary, I can not abide them. VVhē ye hold out your handes, I will turne mine eyes from you: and though ye make many prayers, yet I will heare nothing at all, ſeeing your handes are full of blood. VVashe you, make you cleane, put away your euil thoughts out of my ſight, ceaſe from doing of euill. Learne to doe well, apply your ſelues to equitie, deliuer the oppreſſed, helpe the fatherles to his right, defend the widow, & ſo forth as is there rehearſed of Eſay. By theſe words of Eſay ye ſee what God requireth, & what he alloweth. When we neglect thoſe workes, by which our neighbour is ſerued, he againe will neglect vsus. For whatſoeuer benefit we beſtow vppon our neighbour, that we beſtow vppon God and Chriſt him ſelfe, as he ſhall pronounce in the laſt iudgement:Matth. 25 40 VVhatſoeuer ye hauehave done to one of the leaſt of theſe my brethren, ye hauehave done it vntounto me.

When thou heareſt this, thou wilt not glory much,God will accept, not the works which we hauehave inuented, but which he him ſelfe hath commaunded. of the temples which thou haſt builded, or maſſes which thou haſt founded. For then he will ſay: what hauehave 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 my footeſtoole. Who commaunded thee to build temples? I hauehave ſet liuing temples before thee, theſe are to be edified, nouriſhed, & relieued, but thou haſt bene occupied with other triflles, which I hauehave not commaunded. I know thee not, away with thy temples and maſſes: ye ought to hauehave put your truſt in me onelyonly, 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 hauehave commaunded, that hath bene of you neglected: and whatſoeuer I hauehave deteſted and abhorred, that ye hauehave diligently done: this therefore I will requite you with again, I know you not, ye may reſort vntounto that god which hath commaunded you to doe theſe thinges.

Here therefore let vsus learne, how the wiſe men did nothing abhorre the poore & on eueryevery 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 vponupon them, Chriſt doth acknowledge it as beſtowed vponupon him ſelfe.The kingdō of Chriſt wherein it conſiſteth. Pſal. 44.20. 2. Cor. 4.11. 1. Cor. 4.13. 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. Matth. 10.16They now that ſeeke Chriſt any other where then in ſuch a contēptible forme, in y^e croſſe, & in perſecution, do not find him. The wiſe mē did find y^e 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 giftes.What the wiſe men ſignified by their offring of gold. For aſſuredly they ſhewed by them, that this child is a king, and not a king onelyonly, but alſo God, and man. In offering gold they acknowledged him for a king, as if they would ſay: We bring vntounto thee gold, not that we would thereby enrich thee. For gold, ſiluer, and whatſoeuer is made is thine before, but hereby we acknowledge thee to be a moſt mighty king ouer all thinges. So we alſo offer gold vntounto Chriſt,How & whē we offer gold vntounto Chriſt. when we acknowledge him for our king and Lord: but vntounto this is required a very ſtronge faith. For if I ought to acknowledge him for my king and Lord, all mine owne will muſt be extinguiſhed, that it reigne nothing at all in me: for Chriſt onelyonly muſt reigne & rule in me, that he may doe whatſoeuer it pleaſeth him in me, and concerning me, all thinges muſt be committed vntounto him. So the leper in Matthew did, which ſayd vntounto Chriſt: Lord, if thou vvilt thou canſt make me cleane. Therefore my will muſt be vtterly extinguiſhed in me, if y^t I will hauehave Chriſt to reigne in me. Chriſt alſo ſuffered not his owne will to rule, but he alwayes ſubmitted him ſelfe to the will of his father, which he teſtifieth in the ſixt chapter of the Goſpell by S. Iohn: I came dovvne from heauen, not to doe mine ovvne vvill, but his vvill vvhichwhich hath ſent me. Yea he obeyed his father euen vntounto death, and ſubmitted him ſelfe wholy 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 vponupon him. He knoweth howe to bringe the matter notably well to paſſe, as it is ſayd Pſal. 37. Commit thy vvay vntounto God, and put thy truſt in him, and he shall bringe it to paſſe. And a litle after: Hold thee ſtill in God, and ſuffer him to vvorke vvith thee. Such ſentences ought to prouoke vsus, patiently to ſuffer the will of God in vsus, whether ſweete thinges or ſowre, commodities or diſcommodities come vntounto vsus: for he knoweth with what temperature to lay them vponupon vsus. Bleſſed is he that beleueth theſe thinges from his hart. Who being ſuch a one, can be troubled with ſorow? Such a man howſoeuer he be hādled, whether he be burned or drowned, caſt into priſon, or otherwiſe grieuouſly delt with, he taketh all in good part. For he knoweth that theſe thinges ſhall turne to his commoditie. 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 vsus accordinge to his will & pleaſure. Wherefore they are hypocrites, which knowe not to ſuffer the will of God, but howſoeuer he dealeth with them, hauehave alwayes, whereof they doe complayne. They forſooth ſuppoſe, that whatſoeuer they thinke, it ſhall hauehave ſucceſſe according to their thinking, If it fall out otherwiſe, they are angrie, they do not patiently ſuffer 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 vntounto him, that is, they them ſelues will beare rule, & doe not vouchſafe to acknowledge Chriſt for their king and Lord.

Frankincēſe what it ſignified, and when we offer the ſame vntounto Chriſt.By frankincenſe they reſembled diuine honour, which we thē offer vntounto him, when we confeſſe, that whatſoeuer we hauehave, we muſt acknowledge it to hauehave come from God, and that we hauehave it freely, and without any merit of ours: Wherefore all theſe thinges are to be aſcribed vntounto 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 vsus againe, we ought to ſuffer him with quiet mindes, and to bleſſe him with the beloued Iob in theſe wordes:Iob. 1.21. 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 vsus, vnles he take away Chriſt from vsus. Not ſo muche as a heare of our heades ſhal periſh, as Chriſt ſayth to his Diſciples Luke 21. Wherefore whatſoeuer ſhal moleſt vsus, what aduerſity ſoeuer ſhal come vntounto vsus, we ought neuer to ſeeke any other God, we ought no where to ſeeke any other helpe and comfort, then of Chriſt alone. This is he which is made vntounto vsus of God the father, wiſedom, righteouſnes, ſanctification and redemption. Then onelyonly we offer vntounto Chriſt that right frankincenſe of Arabia, when we flie vntounto him alone in our calamities, afflictions, and anguiſhes. But they that ſeeke after ſtraunge helpes and comforts, as of Sorcerers, Witches, and ſuch like, they doe not offer frankincenſe vntounto Chriſt, but ſtinking brimſtone, wherein they ſhall be burned for euer, for that they hauehave not beleued and truſted in Chriſt.

Myrrhe what it ſignified.By myrrhe they ſignified a mortall man: for with myrrhe dead bodies were anointed, that for certaine yeares they ſhould not putrifie. Now myrrhe is a ſtronge and bitter iuice, which diſtilleth from the trees of Arabia, like vntounto gumme, or as with vsus roſen iſſueth out of the pine tree, the firre tree, &c. But then we offer myrrhe vntounto Chriſt,When we offer myrrhe vntounto Chriſt. when we firmely beleeue that he by his death hath ouercome ſinne, Satan and hell. And this is a ſpeciall faith. If we doe but a litle dout here, it is not well with vsus. But if I beleue from my hart, that death, ſinne, the deuill, and hell are ſwallowed vp in and by the death of Chriſt, I ſhall not be afraid of them all. I ſhall eaſily be preſerued from rottennes which death bringeth, when I hauehave myrrhe, that is, the death of my Lord Chriſt in my body and ſoule, this will not ſuffer me to periſh. So ſtronge and valiant a thing is faith, vntounto which euen all thinges are poſſible, as Chriſt ſayth Mar. 9. Here muſt we learne daily with our Lord Chriſt to bring vnderunder our old Adam, and to mortifie his concupiſcences, by the croſſe, and tentations, not that croſſe which we doe choſe, but which Chriſt layeth on vsus, let vsus beare it patiently and with a willing mind, that ſo our body may be ſubdued, and made ſubiect to the ſpirit, that being ſo buried with Chriſt through baptiſme, we may be rayſed vp againe with him, and he alone may reigne and liue in vsus. Hereunto vehemēt ſighing is required, which the holy Ghoſt doth make in vsus for our ſake, as Paule ſayth Rom. 8. that Chriſt will helpe vsus, to keepe vnderunder this vnruly and obſtinate fleſh, that it preſume not too licentiouſly, & thruſt the noble ſoule into the myre. This our baptiſme doth ſignifie, to wit, no other thing then that that olde and ſtinking Adam be mortified, and buried, which we alwayes ought to reuolue in our minde, ſeeing that as long as we liue here, ſinnes doe remayne in vsus. Wherefore alwayes ſome thing muſt be repayred in vsus without all intermiſſion, through the cogitation of baptiſme, as it were in a houſe decayed through oldnes, euen vntill ſuch time as we depart this life. Whereof S. Paule entreateth in very goodly wordes Rom. 6. which are diligently to be marked of vsus, now he ſayth thus: Knovv ye not that all vve, vvhichwhich hauehave bene baptized into Ieſus Chriſt, hauehave bene baptized into his death? 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. 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 ſpeake ſomewhat of the ſecond, that is of the baptiſme of Chriſt.Three thīgs to be conſidered in Chriſtes Baptiſme. In the baptiſme of Chriſt three thinges are to be conſidered: The firſt, that the heauens were opened, when he was baptized. The ſeconde, that the holy Ghoſt was ſeene in the likenes of a doue. The third, that the voice of the father was heard, which ſayd: This is my beloued ſonne, in vvhome I am vvell pleaſed. Whereas Chriſt vouchſaued to be baptiſed with water, he hath hallowed baptiſme, & made the water thereof holy, y^t he which is baptized in his name, might become likewiſe holy and cleane from ſinne, and might hauehave the heauens open. Now Chriſt was not baptized for him ſelfe, for he was not infected with the ſpot of any ſinne, as S. Peter ſayth 1. Pet. 2. He behaued him ſelfe like vntounto a good Phiſitian, which before the ſicke doth firſt drinke ſome bitter potion, that the ſicke may more gladly and boldly doe the ſame afterward. For we in baptiſme drinke a bitter potion, namely, the mortification of the olde Adam, which with the bitternes thereof doth greatly trouble vsus. For that dipping into the water or ſprinkling with it doth ſignifie nothing els, but that that old Adam ſhould periſh & die. This is greatly furthered by the croſſe, which God according to his diuine will layeth vponupon vsus, which we ought not to caſt from vsus, but beare it willingly & with a patient mind. But that this might be eaſier for vsus to doe, euen Chriſt hath taken it vponupon him ſelfe, he ſuffered him ſelfe to be baptized, and tooke his croſſe and caried it nothing reſiſting or gayneſaying, and ſo was obedient to his father vntounto the death, euen the death of the croſſe, as Paule ſayth Philip. 2. that he might deliuer vsus from ſinnes, and might againe appeaſe his heauēly father, which ſurely he did of his mere grace without any deſert of ours: whereof we hauehave baptiſme a ſigne & pledge, as Paule ſayth vntounto Titus: But vvhen that bountifulnes and that louelove of God our Sauiour tovvard man appeared, not by the vvorks of righteouſnes, vvhichwhich vve had done, but according to his mercy he ſaued vsus, by the vvashing of the nevve birth, and the renuing of the holy Ghoſt, vvhichwhich he shed on vsus aboundantly, through Ieſus Chriſt our Sauiour, that vve being iuſtified by his grace, should be made heires according to the hope of eternall life.

Secondly the holy Ghoſt appeareth here in the likenes of a doue, when Chriſt is baptized,The ſecond thing to be conſidered in the baptiſme of Chriſt. whereby is ſignified that we alſo doe receiue the holy Ghoſt in our baptiſme, which ruleth and guideth vsus according to the will of God, which is preſent with vsus, & helpeth vsus in bearing the burden of the holy croſſe, which exhorteth vsus, is inſtant vponupon vsus, enforceth vsus, and when we yeld to the burden of the croſſe, is preſent and helpeth vsus: if we fall, rayſeth vsus vp againe, and is with vsus 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 vntounto thy Baptiſme, for this is the onelyonly 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, hauehave recourſe vntounto 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 vntounto 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 vponupon 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,The third thing to be conſidered in the baptiſme of Chriſt. the voyce of the father is heard in the baptiſme of Chriſt, which ſayth: This is my beloued Sonne, in vvhom I am well pleaſed. This is that Sauiour, which deliuereth vsus from the tyrannie of ſinne, death, Satan, and hell. And here we muſt learne, how we muſt come vntounto God. He that deſireth to be the grations & deare childe of God the father, muſt attaine vntounto this through Chriſt, through him alone the beloued ſonne, who ſitteth in the boſom of his father: vntounto whom alone the father looketh, without whom he alloweth nothing, and whatſoeuer pleaſeth the father, it pleaſeth him in reſpect of this his ſonne. Wherefore he that deſireth to goe to y^e father, muſt cleaue to this beloued ſonne, muſt lay him ſelfe vponupon his backe. For by this voice all titles albeit they ſeeme very goodly and holy, are taken away, nothing is of value or eſtimation with the father but onelyonly this his beloued ſonne, he is in his eſpeciall fauour. Now he that deſireth to be in fauour with the father, and to be beloued of him, let him flie into the boſom of the ſonne, by whom afterward he findeth acceſſe to the father, as Paule ſayth Ephe. 1. that through Chriſt we are adopted, without this Chriſt we are the enemies of God. Whoſoeuer therefore cleaueth to Chriſt through faith, he abideth in the fauour of God, he alſo ſhall be made beloued and acceptable, as Chriſt is, and ſhall hauehave felowſhip with the father and the ſonne. But where this is not done, there is nothing but wrath, there no honeſtie, no vertue, no free will, neither prayer, nor faſting, nor other workes ſhall profit, thou ſhalt but trifle with all theſe. For this is a moſt mighty, and moſt excellent voice: This is my beloued ſonne, in whom all thinges conſiſt and are comprehended, which are extant in the whole Scripture. Euen as all things are deliuered into the handes of Chriſt, and gathered into one, that they may obey him, as S. Paule ſayth. For when God ſayth: This is my beloued ſonne, by ſhewing Chriſt only, and ſhewing and naming no other, he maketh it plaine enough, that none is his beloued ſonne beſide him. If ſo be that other are not beloued ſonnes, it is certaine that they are the children of wrath and indignation. For if there were moe beloued ſonnes, he would not ſo ſet forth & ſhew this ſonne alone, ſaying: This is my beloued ſonne, neither would turne his eyes vntounto him onelyonly, 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 hauehave founde ſuch a one as pleaſeth me, and is my beloued ſonne, all other generally are not ſuch.

Moreouer, theſe wordes are not ſo onelyonly to be vnderſtood, that it is ſhewed by them that Chriſt is very God, as the Epiſtle to the Hebrewes ſayth: VntoUnto which of the Angells ſayd he at any 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 vntounto vsus 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,Ioh. 12.30. that this came not becauſe of him ſelfe, but for our ſakes. He hath no neede that it ſhould be ſayd vntounto him, that he is the ſonne of God. He knew this before, & hath from euerlaſting & by his nature, that which he heareth. Wherefore when that is conceiued by voyce and word, it pertaineth to vsus, and not vntounto Chriſt. Chriſt without the word, is ſuch as he is ſaid to be. We hauehave the word without him, of whom it is ſpoken. Wherefore we muſt lay faſt hold vppon the word without the eſſence, euen as he hath the eſſence without the word.

But what doth this word? it teacheth vsus to know Chriſt, in which knowledge our ſaluation conſiſteth, as Eſay, Paule, and Peter doe witnes. But how doth it teach vsus 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 eueryevery where doth, (for he ſayth, that he doth and ſuffereth all thinges for vsus, 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 thinke, that all that Chriſt ſpeaketh, doth, and ſuffereth, and that for my ſake, doth ſingularly well pleaſe God.

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 y^e hart, that Chriſt his ſonne doth ſpeake ſo gently with me, doth with ſo great affection looke vntounto my commoditie, and with ſuch vnuſuall louelove 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 louelove of God, which he beareth toward vsus, and hath borne toward vsus from euerlaſting. But we are too hard harted and cold, the fleſh doth lye more heauy vppon vsus, 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 louelove and ioy they contayne in them, otherwiſe without dout we ſhould perceiue, that heauen and earth are full of the fire of the diuine louelove, 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 onelyonly to Chriſt, and to vsus 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 onelyonly for our ſake.

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 louelove of God that Chriſt him ſelfe is in. And againe, the fauour and louelove 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 in Iohn, as this: If any man louelove me, Iohn 14.23.my father will louelove him, and we will come vntounto him, and will dwell with him. Alſo: Where I am, there shall alſo my ſeruaunt be. Againe:Iohn 12.26. Iohn 17. I pray that they may be one in vsus 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 louelove 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 vntounto 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 y^e 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 louelove them ſelues, they ſeeke not after God, but ſtriue to attaine vntounto this, that they alſo may become gods. But what will God ſay vntounto theſe: Truly a certaine contrary thinge to that which he ſayde vntounto 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.

Certaine ſentences out of the Scripture concerning Chriſt, vvhereby is declared that through him vve are loued of the Father, and vvithout him are refuſed.

Ioh. 1.16.17.

Of his fulnes, (to wit Chriſtes) hauehave all we receiued, and grace for grace. For the law was giuen by Moſes, but grace and truth came by Ieſus Chriſt.

Ioh. 3.13.

No man aſcendeth vppe to heauen, but he that hath deſcended from heauen, euen the Sonne of man which is in heauen.

Ioh. 3.16.17.18.

God ſo loued the world, that he hath giuen his only begottē ſonne, that whoſoeuer beleueth in him, ſhould not periſh, but hauehave euerlaſting life. For God ſent not his ſonne into the world, that he ſhould condemne the world, but that the world through him might be ſaued. He that beleueth in him, is not condemned, but he that beleeueth not, is condemned already, becauſe he hath not beleued in the name of that onelyonly begotten Sonne of God.

Ioh. 3.35.36.

The Father loueth the Sonne, and hath giuen all thinges into his hande. He that beleeueth in the Sonne, hath euerlaſting life, & he that obeyeth not the Sonne, ſhall not ſee life, but the wrath of God abideth on him.

Ioh. 6.40.

This is the will of him that ſent me, that eueryevery man which ſeeth the Sonne, & beleueth in him, ſhould hauehave euerlaſting life, and I will rayſe him vp at the laſt day.

Ioh. 7.37.38.

Now in the laſt great day of the feaſt, Ieſus ſtoode & cried, ſaying: If any man thirſt, let him come vntounto me, and drinke. He that beleueth in me, as ſayth the Scripture, out of his belly ſhall flow riuers of water of life.

Tit. 3.4.5.6.7.

But when that bountifulnes and that louelove of God our Sauiour toward man appeared, not by the workes of righteouſnes, which we had done, but according to his mercy he ſaued vsus, by the waſhing of the new birth, and the renuing of the holy Ghoſt, which he ſhed on vsus aboundantly, through Ieſus Chriſt our Sauiour, that we being iuſtified by his grace, ſhould be made heires according to the hope of eternall life. Many other ſuch ſentences there be, eſpecially out of the Epiſtles of Paule, which eueryevery one may gather by him ſelfe.

Collected Sermons, Nativity

p. 1A SERMON OF D. MARTIN LVTHER, OF THE NATIVITIE OF CHRIST.