The Second Sermon
DearLy beloved, in the last sermon you learned what the word of God is; from whence it came; by whom it was chiefly revealed; what proceedings it had; and of what dignity and certainty it is.
Now am I come again, and, by God’s favour and the help of your prayers, I will declare unto you, beloved, to whom, and to what end, the word of God is revealed; in what manner it is to be heard; and what the force thereof is, or the effect.
Our God 15 the God of all men and nations, who, according to the saying of the apostle, “would have all men to be saved, and to come to the knowledge of the truth 3: and therefore hath he, for the benefit, life, and salvation of all men, revealed his word, that so indeed there might be a rule and certain way to lead men by the path of justice into life everlasting. God verily, in the old time, did shew himself to the Israelites, his holy and peculiar people, more familiarly than to other nations, as the prophet saith: “To Jacob hath he declared his statutes, and his judgments to Israel: he hath not dealt so with any nation, neither hath he shewed them his judgments:” and yet he hath not altogether been care-
[[ progressus, Lat.] [5 1 Tim. ii. 4.] [6 Psal. cexlvii. 19, 20.]]
less of the Gentiles. For as to the Ninivites he sent Jonas; so Esaias, Jeremias, Daniel, and the other prophets bestowed much labour in teaching and admonishing the Gentiles. And those most ancient fathers, Noe, Abraham, and the rest, did not only instruct the Jewish people which descended of them, but taught their other sons also the judgments of God. Our Lord Jesus Christ verily, laying open the whole world before his disciples, said: Teach all nations: preach the gospel to all creatures’.” And when as St Peter did not yet fully understand, that the Gentiles also did appertain to the fellowship of the church of Christ, and that to the Gentiles also did belong the preaching of the glad tidings of salvation, purchased by Christ for the faithful; the Lord doth instruct him by a heavenly vision, by speaking to him out of heaven, and by the message which came from Cornelius, as you know, dearly beloved, by the history of the Acts of the Apostles?, Let us therefore think, my brethren, that the word of God and the holy scriptures are revealed to all men, to all ages, κα ] kinds, degrees and states, throughout the world. For the apostle Paul, also confirming the same, saith: Whatsoever things are written, are written for our learning, that through patience, and comfort of the scriptures, we may have hope.” Let none of us therefore hereafter say, “What need I to care what is written to the Jews in the old Testament, or what the apostles have written to the Romans, to the Corinthians, and to other nations? I am a Christian. The prophets to the men of their time, and the apostles to those that lived in the same age with them, did both preach and write.” For if we think uprightly of the matter, we shall see that the scriptures of the old and new Testaments ought therefore to be received of us, even because we are Christians. For Christ, our Saviour and Master, did refer us to the written books of Moses and the prophets. Saint Paul, the very elect instrument of Christ, doth apply to us the sacraments and examples of the old fathers, that is to say, circumcision in baptism, Coloss. ii.; and the paschal lamb in the supper or sacrament, 1 Cor. v. In the tenth chapter of the same epistle he applieth sundry examples of the fathers to us. And in
[1 Matt. xxviii. 19. Mark xvi. 15.] [2 Acts x.] [3 Sexubus, Lat. ] [ Rom. xv. 4.]]
the fourth to the Romans, where he reasoneth of faith, which justifieth without the help of works and the law, he bringeth in the example of Abraham; and therewithal addeth: Nevertheless it is not written for Abraham alone, that faith was reckoned unto him for righteousness, but also for us, to whom it shall be reckoned if we believe?,” &ec. 0. “By that means,” say some, “we shall again be wrapped The in the law; we shall be enforced to be circumcised, to sacri- a of Aaron, together with the temple and the other ceremonies. fice flesh and blood of beasts, to admit again the priesthood to There shall again be allowed the bill of divorcement, or putting away of a man’s wife, together with sufferance to marry many wives.” To these I answer: that in the old Testament we must consider that some things there are which are for ever to be observed, and some things which are ceremonial and suffered only till time of amendment. That time of amendment is the time of Christ, who fulfilled the law, and took away the curse of the law. The same Christ changed circumcision into baptism. He with his own only sacrifice made an end of all sacrifices; so that now, instead of all sacrifices, there is left to us that only sacrifice of Christ, wherein also we learn to offer our own very bodies and prayers, together with good deeds, as spiritual sacrifices unto God. Christ changed the priesthood of Aaron for his own and the priesthood of all Christians. The temple of God are we, in whom God by his Spirit doth dwell. All ceremonies did Christ make void, who also in the nineteenth of Matthew did abrogate the bill of divorcement, together with the marriage of many wives. But although these ceremonies and some external actions were abrogated and clean taken away by Christ, that we should not be bound unto them; yet notwithstanding, the scripture, / which was published touching them, was not taken away, or else” made void, by Christ. For there must for ever be in the church of Christ a certain testimonial, whereby we may learn what manner of worshippings and figures of Christ they of the old time had. Those worshippings and figures of Christ must we at this day interpret to the church specially?; and
[[> Rom. iv. 23, 24.] [6 Heb. ix. 10. tempus correctionis, Lat. So Vulgate.] [7 i.e. or; vel, Lat.] [8 i. e. a sure; certum, Lat.] [9 spiritually, ed. 1577; spiritualiter, Lat. P.]]
out of them we must, no less than out of the writings of the new Testament, preach Christ, forgiveness of sins, and repentance. So then, to all Christians are the writings of the old Testament given by God; in like manner as the apostle! writ to all churches those things which bore the name or title. of some particular congregations. end And to this end is the word of God revealed to men, that it may teach them? what, and what manner one God? is towards men; that he would have them to be saved; and that, by faith in Christ: what Christ is, and by what means salvation cometh: what becometh the true worshippers of God, what they ought to fly, and what to ensue. Neither is it sufficient to know the will of God, unless we do the same and be saved? And for that cause said Moses: Hear, Israel, the statutes and judgments which I teach you, that ye may do them and live.” And the Lord in the gospel, confirming the same, crieth: Blessed are they which hear the word of God and keep it6.”
And here is to be praised the exceeding great goodness for of God, which would have nothing hid from us which maketh any whit to live rightly, well, and holily. The wise and learned of this world do for the most part bear envy or grudge, that other should attain unto the true wisdom: but our Lord doth gently, and of his own accord, offer to us the whole knowledge of heavenly things, and is desirous that we go forward therein; yea, and that more is, he doth further our labour and bring it to an end. For whosoever hath,” saith the Lord himself in the gospel, “to him shall be given, that he may have the more abundance?”.” And every one that asketh receiveth, and he that seeketh findeth, and to him that knocketh it shall be opened’” Whereupon St James the apostle saith: “If any of you lack wisdom, let him ask of God, which giveth to all men liberally,” that is, willingly, not with grudging, “neither casteth any man in the
[1 apostles, 1577; apostoli, Lat.] [2 De Deo et voluntate ejus, Lat. Omitted by the translator:]
[concerning God and his will.) [3 What manner one; qualis, Lat. P.] [4 ut salvi fiamus, Lat. ] [> Deut. v. 1.] [6 Luke xi. 28.] [7 Matt. xiii. 12.] [8 Luke xi. 10.]]
teeth, and it shall be given him” Where, by the way, we see our duty; which is, in reading and hearing the word of God, to pray earnestly and zealously that we may come to that end, for the which the word of God was given and revealed unto us. But as touching that matter, we will say somewhat more, when we come to declare in what manner of sort the word of God ought to be heard.
Now, because I have said that the word of God is revealed, to the intent that it may fully instruct us in the ways of God and our salvation; I will in few words declare unto you, dearly beloved, that in the word of God, delivered to us by the prophets and apostles, is abundantly contained the whole effect of godliness’, and what things soever are available ts he leading of our ves rightly, well, and holily For, verily, it must needs be, that that doctrine is full, and in all points perfect, to which nothing ought either to be added, or else to be taken away. But such a doctrine is the doctrine taught in the word of God, as witnesseth Moses, Deut. iv. and xii. and Salomon, Proverb xxx. What is he, therefore, that doth not confess that all points of true piety are taught us in the sacred scriptures? Kurthermore, no man can deny that to be a most absolute doctrine, by which a man is so fully made perfect, that in this world he may be taken for a just man, and in the world to come be called for ever to the company of God. But he that believeth the word of God uttered to the world by the prophets and apostles, and liveth thereafter, is called a just man, and heir of life everlasting. That doctrine therefore is an absolute doctrine. For Paul also, declaring more largely and fully the same matter, saith: All scripture, given by inspiration of God, is profitable to doctrine, to reproof, to correction, to instruction which is in righteousness, that the man of God may be perfect, instructed to all good works!%”
Ye have, brethren, an evident testimony of the fulness of the word of God. Ye have a doctrine absolutely perfect in all points!3, Ye have a most perfect effect of the word of God, because by this doctrine the man of God, that is, the
[9 James i. 5.] [10 pietatis rationem, Lat.] [1! Deut. iv. 2; xii. 32. Prov. xxx. 6.] [2 2 Tim. iii. 16, 17.] [13 Habetis omnes partes absolute doctrinze, Lat. ]]
godly and devout worshipper of God, is perfect, being instructed, not to a certain few good works, but unto all and every good work. Wherein therefore canst thou find any want? I do not think that any one is such a sot, as to interpret these words of Paul to be spoken only touching the old Testament; seeing it is more manifest than the day-light, that Paul applied them to his scholar Timothy, who preached the gospel, and was a minister of the new Testament. If so be then, that the doctrine of the old Testament be of itself full; by how much more shall it be the fuller, if the volume of the new Testament be added thereunto! I am not so igno- 1 rant, but that I know that the Lord Jesus both did and spake many things which were not written by the apostles. But 10 followeth not therefore, that the doctrine of the word of God, taught by the apostles, is not absolutely perfect. For John, the apostle and evangelist, doth freely confess that the Lord did many other things also, “which were not written in his book;” but immediately he addeth this, and saith: “But these are written, that ye might believe that Jesus is Christ the Son of God and that in believing ye might have life through his name!” He affirmeth by this doctrine, which he contained in writing, that faith is fully taught, and that through faith there is granted by God everlasting life. But the end of absolute doctrine is to be happy and perfectly blessed. Since then that cometh to man by the written doctrine of the gospel; undoubtedly that doctrine of the gospel is most abso- lutely perfect.
I know, that the Lord in the gospel said, “I have many things to tell you; but at this time you cannot bear them:” but therewithal I know too, that he immediately added this saying: “But when the Spirit of truth shall come, he shall lead you into all truth%” I know furthermore, that the Spirit of truth did come upon his disciples; and therefore I believe, that they, according to the true promise of Christ, were led into all truth, so that it is most assuredly certain, that nothing was wanting in them.
[1 John xx. 30, 31.] [2 John xvi. 12, 13. For this and the other texts, by which the]
[Romanists maintain patristical and ecclesiastical tradition, see the]
[treatise “Of Unwritten Verities” in Remains of Abp. Cranmer, Parker]
[Soc. ed. chap. 1x.]]
But some there are, which, when they cannot deny this, do turn themselves and say, that “the apostles indeed knew all things, but yet taught them not but by word of mouth only, not setting down in writing all those things which do appertain to true godliness3.” As though it were likely that Christ’s most faithful apostles would, upon spite, have kept back any thing from their posterity. As though indeed he had lied which said, These things are written, that in believing ye might have life everlasting.” John therefore did let pass nothing which belongeth to our full instructing in the faith. Luke did omit nothing. = Neither did the rest of the apostles and disciples of our Lord Jesus Christ suffer any thing to overslip them. Paul also wrote fourteen sundry epistles: but yet the most of them contained one and the selfsame matter. Whereby we may very well conjecture, that in them is wholly comprehended the absolute doctrine of godliness. For he would not have repeated one and the selfsame thing so often, to so many sundry men, if there had yet been any thing else necessary more fully to be taught for the obtaining of salvation. Those things undoubtedly would he have taught, and not have rehearsed one and the same thing so many times. Verily, in the third chapter of his epistle to the Ephesians he doth affirm, that in the two first chapters of the same his epistle he did declare his knowledge in the gospel of Christ. “God,” saith he, “by revelation shewed the mystery unto me, as I wrote before in few words; whereby when ye read ye may understand my knowledge in the mystery of Christ.” And this spake he touching that one and only epistle, yea, and that too touching the two first chapters of that one epistle. Whereunto when the most large and lightsome letters or epistles of St Paul himself, and also of the other apostles, are added, who, I pray you, unless he be altogether without sense, will once think, that the apostles have left in writing to us, their posterity, a doctrine not absolutely perfect?
[3 Ex quibus omnibus..evidens (est).quod non omnia, que ad]
[religionem nostram pertinent, auctore Christo apostolorum ministerio]
[consignata ecclesiz,.in scripturis explicata sint.—Albert. Pigh.]
[Controversiarum preecipuarum, &c. Explicatio. Par. 1549. fol. 95. b.]
[Controv. 3. de Ecclesia.) [ Ephes. iii. 3, 4.]]
the As for those which do earnestly affirm, that all points of godliness were taught by the apostles to the posterity by word of mouth, and not by writing, their purpose is to set to sale their own, that is, men’s ordinances instead of the word of God.
But against this poison, my brethren, take this unto you for a medicine to expel it. Confer the things, which these fellows set to sale under the colour of the apostles’ traditions, taught by word of mouth and not by writing, with the manifest writings of the apostles; and if in any place you shall perceive those traditions to disagree with the scriptures, then gather by and by, that it is the forged invention of men, and not the apostles’ tradition. For they, which had one and the same Spirit of truth, left not unto us one thing in writing, and taught another thing by word of mouth. Furthermore, we must diligently search, whether those traditions do set forward the glory of God, rather than of men; or the safety of the faithful, rather than the private advantage of the priests. And we must take heed of men’s traditions, especially since the Lord saith, “In vain do they worship me, teaching doctrines the precepts of men2.” So that now the surest way is, to cleave to the word of the Lord left to us in the scriptures, which teacheth abundantly all things that belong to true godliness. α It remaineth now for me to tell, in what manner of sort this perfect doctrine of godliness and salvation, I mean, the very word of God, ought to be heard of the faithful, to the intent it may be heard with some fruit to profit them abundanitly. I will in few words contain? it. Let the word of God be heard with great reverence, which of right is due to God himself and godly things. Let it be heard very attentively; with continual prayers between; and earnest requests. Let it be heard soberly to our profit, that by it we may become the better, that God by us may be glorified, and not that we go curiously about to search out the hidden counsels of God, or desire to be counted skilful and expert in many matters. Let true faith, the glory of God, and our salvation be appointed as the measure and certain end of our hearing and reading. For in Exodus Moses, the holy servant [1 fained, 1577; confictas, Lat.)
[2 comprehendam, Lat
IL] THE WORD OF GOD. 65 of God, is commanded to sanctify the people, and make them in a readiness to hear the sacred sermon, which God himself did mind to make the next day after. Moses therefore cometh, and demandeth of the whole people due obedience to be shewed, as well to God, as to his ministers. Then commandeth he them to wash their garments, to abstain from their wives. After that he appointeth certain limits, beyond which it was not lawful upon pain of death for them to pass?. By this we plainly learn, that the Lord doth require such to be his disciples, to hear him, as do specially shew obedience and reverence to him in all things. For he, being God, speaketh to us men: all we men owe unto God honour and fear. A man, unless he become lowly, humble, and obedient to God, is altogether godless. Then is it required at the hands of those, which are meet hearers of the word of God, that they lay apart worldly affairs, which are signified by the garments; to tread under foot all filthiness and uncleanness of soul and body; to refrain for a season even from those pleasures which are lawful unto us. The Holy Ghost doth love the minds that are purely cleansed; which yet notwithstanding are not cleansed but by the Spirit of God. Needful it is to have a sincere belief in God, and a ready good-will and desire to live according to that which is commanded in the word of God. Moreover, we must be wise to sobriety. Over curious questions must be set aside. Let things profitable to salvation only be learned. Last of all, let especial heed be taken in hearing and learning. For saith Salomon: “If thou wilt seek after wisdom as after gold, thou shalt obtain it>.” Again he saith: “The scarcher out of God’s majesty shall be overwhelmed by his wonderful glory” And again he saith: Seek not things too high for thee, neither go about to search out things above thy strength; but what God hath commanded thee, that think
[3 Exod. xix. 10—15.] [2 Rom. xii. 3. Sapere ad sobrietatem: to think soberly, to]
[sobriety, marg. Author. Ver.] [5 Prov. ii. 4, 5.] [6 Prov. xxv. 27, according to the Vulgate version, which is:]
[“Qui scrutator est majestatis, opprimetur a gloria.” “He that is a]
[searcher of majesty (viz. of God), shall be overwhelmed by glory.”—]
[Douay Version. Calvin uses the text in the same sense, Instit. Lib.]
[lL cap. 21.. 2.] Hh [BULLINGER.]]
thou always on: and be not over curious to know his infinite works; for it is not expedient for thee to see his hidden secrets with thine eyes!” Whereupon the apostle Paul saith: “Let no man think arrogantly of himself, but so think that he may be modest and sober, according as God to every one hath given the measure of faith?” And hereto belongeth that which the same apostle saith: “Knowledge puffeth up, and charity doth edify?3.”
But chiefly we must beware of those plagues, which choke the seed of the word of God, and quench it without any fruit at all in the hearts of the hearers. Those plagues and diseases hath the Lord rehearsed, or reckoned up, in the parable of the sower For first of all, wanton and vain cogitations, which always lie wide open to the inspirations of Satan and talk of naughty men, are plagues to the word of God. Also voluptuous and dainty lovers of this world, who cannot abide to suffer any affliction for Christ and his gospel, do without any fruit at all hear God’s word, although they seem to give ear unto it very joyfully. Furthermore, the care of this world, and the deceit of riches,” are most pestilent diseases in the hearers of the word of God. For they do not only hinder the seed, that it cannot bring forth fruit in their hearts; but also they do stir up and egg men forward to gainsay the word of God, and to afflict the earnest desirers of God’s word. Here therefore we must take heed diligently, lest, being infected with these diseases, we become vain and unthankful hearers of the word of God.
We must pray continually, that the bountiful and liberal Lord will vouchsafe to bestow on us his Spirit, that by it the seed of ods word may be quickened in our hearts, and that we, as holy and right hearers of his word, may bear fruit abundantly to the glory of God, and the everlasting Salvation of our own souls. For what will it avail to hear the word of God without faith, and without the Holy Spirit J of God to work or stir inwardly in our hearts? The apostle Paul saith: “He which watereth is nothing, nor he which planteth; but it is God which giveth increases.” We have need therefore of God’s watering, that the word of God may
[1 Ecclesiast. iii. 21—23.] [2 Rom. xii. 3.] [3 1 Cor. viii. 1.] [4 Matt. xiii. 1—23.] [5 1.Cor. ilk 7.]]
grow to a perfect age, may receive increase, yea, and may come also to the bringing forth of ripe fruit within our minds. The same apostle Paul saith: “To us also is the word of God declared, even as unto our fathers. DBut it availed them nothing to hear the word, because it was not joined with faith in them that heard it: for they died in the desert.” And immediately after he saith: “Let us therefore do our best to enter into that rest, so that no man die in the same example of unbelief.” If therefore that the word of God do sound in our ears, and therewithal the Spirit of God do shew forth his power in our hearts, and that we in faith do truly receive the word of God, then hath the word of God a mighty force and wonderful effect in us. For it driveth away the misty darkness of errors, it opemeth our eyes, it converteth and enlighteneth our minds, and instructeth us most fully and absolutely in truth and godliness. For the prophet David in his Psalms beareth witness, and saith: “The law of the Lord is perfect, converting the soul; the testimony of God is true, and giveth wisdom unto the simple; the commandment of the Lord is pure, and giveth light unto the eyes”.” Furthermore, the word of God doth feed, strengthen, confirm, and comfort our souls; it doth regenerate, cleanse, make joyful, and join us to God; yea, and obtaineth all things for us at God’s hands, setting us in a most happy state: insomuch that no goods or treasure of the whole world are to be compared with the word of God.
And thus much do we attribute to the word of God, not without the testimony of God’s word. For the Lord by the prophet Amos doth threaten hunger and thirst, “ποῦ to eat bread and to drink water, but to hear the word of God” For in the old and new Testaments it is said, “that man doth not live by bread only, but by every word that proceedeth out of the mouth of God?” And the apostle Paul saith, that all things in the scriptures are written for our learning, that by patience and comfort of the scriptures we might have hope.” Also Peter saith: Ye are born anew, not of corruptible seed, but of incorruptible, by the word of God which liveth and lasteth
[6 Heb. iii. 17, and iv. 2,11.] [7 Psal. xix. 7, 8.] [ Amos viii. 11.] [9 Deut. viii. 3; Matt. iv. 4.] [10 Rom. xv. 4.]]
for ever. And this is the word which by the gospel was preached unto youl.” The Lord also in the gospel beareth witness to the same, and saith: “Now are ye clean by the word which I have spoken unto you?” Again in the gospel he crieth, saying: “If any man loveth me, he will keep my saying, and my Father will love him, and we will come into him, and make our dwelling-place in him” Jeremy saith also: “Thy word became my comfort” And the prophet David saith: “The statutes of the Lord are right, and rejoice the heart.”” Whereunto add that saying of the Lord’s in the gospel: “If ye remain in me, and my words remain in you, ask what ye will, and it shall be done for youb” In another place also the prophet crieth, saying: “If ye be willing and will hearken, ye shall eat the good of the land; but if ye will not hear my word, the sword shall devour you”.” Moreover Moses doth very often and largely reckon up the good things that shall happen to them which obey the word of God; Leviticus xxvi, Deut. xxviii Wherefore David durst boldly prefer the word of God before all the pleasures and treasures of this world. “The fear of the Lord is clean, and endureth for ever; the judgments of the Lord are true, and righteous altogether: more to be desired are they than gold, yea, than much fine gold; sweeter also than honey, and the dropping honeycombs. For by them thy servant is plainly taught, and in keeping of them there is a great advantage. Therefore is the law of thy mouth more precious unto me than thousands of silver and gold. Unless my delight had been in thy law, I had perished in my misery” To this now doth appertain that parable in the gospel, of him which bought the precious pearl; and of him also which sold all that he had, and bought the ground wherein he knew that treasure was hid. For that precious pearl, and that treasure, are the gospel or word of God: which, for the excellency of it, is in the seriptures called a light, a fire, a sword, a maul which breaketh
[11 Pet. i. 23, 25.] [2 John xv. 3.] [3 John xiv. 23.] [4 Jer. xv. 16.] (5 Psal. xix. 8.] [6 John xv. 7.) [7 Isai. i. 19, 20.] [8 Psal. xix. 9—11, and cxix. 72, 92.] [ Matt. xiii. 44—46.]]
stones, a buckler’?, and by many other names like unto these.
Dearly beloved, this hour ye have heard our bountiful Lord and God, “who would have all men saved and to come to the knowledge of the truth,” how he hath revealed his word to all men throughout the whole world, to the intent, that all men in all places, of what kind!!, age, or degree soever they be, may know the truth, and be instructed in the true salvation; and may learn a perfect way how to live rightly, well, and holily, so that the man of God may be perfect, instructed to all good works. For the, Lord in the word of truth hath delivered to his church all that is requisite to true godliness and salvation. Whatsoever things are necessary to be known touching God, the works, judgments, will and commandments of God, touching Christ, our faith in Christ, and the duties of an holy life; all those things, I say, are fully taught in the word of God. Neither needeth the church to crave of any other, or else with men’s supplies to patch up that which seemeth to be wanting in the word of the Lord. For the Lord did not only, by the lively expressed voice of the apostles, teach our fathers the whole sum of godliness and salvation; but did provide also, that it, by the means of the same apostles, should be set down in writing. And that doth manifestly appear, that it was done for the posterity’s sake, that is, for us and our successors, to the intent that none of us nor ours should be seduced, nor that false traditions should be popped into any of our mouths instead of the truth. We must all therefore beware, we must all watch, and stick fast unto the word of God, which is left to us in the scriptures by the prophets and apostles.
Finally, let our care be wholly bent, with faith and profit to hear whatsoever the Lord declareth unto us: let us cast out and tread under foot whatsoever, by our flesh, the world, or the devil, is objected to be a let to godliness. We know what the diseases and plagues of the seed of God’s word, sowed in the hearts of the faithful, are. We know how great the power of God’s word is in them which hear it devoutly. Let us therefore beseech our Lord God to pour into our minds
[10 Psal. cxix. 105; Jer. xxiii. 29; Ephes. vi. 17; Psal. xci. 4.] [01 sexus, Lat.]]
his holy Spirit, by whose virtue the seed of God’s word may be quickened in our hearts, to the bringing forth of much fruit to the salvation of our souls, and the glory of God our Father. To whom be glory for ever. OF THE SENSE AND RIGHT EXPOSITION OF THE WORD OF GOD, AND BY WHAT MANNER OF MEANS IT MAY BE EXPOUNDED.
The Third Sermon
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