Collected Sermons, Benedictus

Collected Sermons · Benedictus

p. 45A SERMON OF D. MARTIN LVTHER VPONUPON THE HYMNE OF ZACHARIAS, COMMONLY CALLED BENEDICTVS.

Luke 1.

Verſe 68. BLeſſed be the Lord God of Iſraell, becauſe he hath viſited and redeemed his people.

THat godly man Zacharias ſpeaketh here of things as already done, when he ſayth: he hath viſited and redeemed his people, &c. For he was certaine of them: now the childe Iohn was come, being about to begin to preach of our redemption, as the Angell had foretold of him, that he ſhould goe before the Lord in the ſpirit and power of Elias, to turne the hartes of the fathers to the children, and the diſobedient to the wiſedom of the iuſt men, to make ready a people prepared for the Lorde: this promiſe he knew ſhould aſſuredly come to paſſe.

Wherin this redemption conſiſteth, I thinke it is already ſufficiently knowne vntounto you, namely in this, that God viſiteth and deliuereth vsus. Which viſitation and deliuerance is accompliſhed neither by ſworde nor violence, but by the worde alone wherein conſiſteth more, then in the blood and death on the croſſe.**That the word & promiſes of God might be accompliſhed and fulfilled. For becauſe of the worde Chriſt ſhed his blood on the croſſe. It was the word that Iohn preached, when he ſhewed the Lambe of God which taketh away the ſinnes of the worlde, that is, when he declared our viſitation and redemption, which Chriſt hath purchaſed with his blood. This Iohn was the firſt Meſſenger which preached the Goſpel. Wherefore to vsus, to whom the Goſpel was not before preached, it is, as if Iohn him ſelfe did nowe preach it, for now is firſt ſet forth vntounto vsus redemption, ſweete conſolation, deliuerance from ſinnes, death, hell, and all euill. To viſit is nothing p. 46elſe, then to come vntounto vsus, to bring and declare vntounto vsus the word of ſaluation, by which we are ſaued.

Zacharias conceiued ſo great ioy and pleaſure in his hart, that he could not cōtaine him ſelfe, but he muſt needes burſt forth into thoſe words which in this Hymne he vttereth, not onelyonly becauſe of the infant newly borne, although euen this brought great ioy vntounto him, but alſo for that by the birth of this child he beholdeth a farre greater ioy, foraſmuch as he was a Meſſenger ſent of God to preach his word to the world. He reioyceth therefore becauſe of ſuch a word which he ſhould heare, and for that he ſhould be as it were altered from an olde man to a yonge man, and ſhoulde become a ſcholer of an infant now lying in the cradle, whom he confeſſeth to be a Prophet better learned then him ſelfe.Zacharias conceiued both natural and ſpiritual ioy at the birth of his ſonne Iohn. Manifeſt naturall ioy is here, for that that infant was borne after a meruelous ſort. Moreouer here is ioy of the ſpirit, inaſmuch as that infant ſhould become a Preacher of the word of God. And I am of that mind that I thinke that there was neuer any father, which conceiued ſo great ioy of his childe, as this Zacharias did of his ſonne being ſo meruelouſly borne by the power of God, and for that eſpecially in the time of olde age, when he was nowe neare vntounto death, he is made a father of ſo great a Sainct, which ſhould be a maiſter and teacher of the world. It is a delight and pleaſure vntounto vsus, if we beget a childe that is ſound, fayre, and wel proportioned in body, that I may ſay nothinge, what ioy it woulde bring, if our childe ſhould be an Apoſtle and Preacher of y^e word of God to the world. Whatſoeuer ignominie therefore and contempt he did ſuffer before when he was barren together with his wife Eliſabet, he is now moſt abundantly recompenſed with plē tifull honour and ioy, ſo great bleſſings doth God beſtowe, if we patiently abide his leyſure. For if he at any time come, he commeth very rich and plentifull in giftes, and doth giuegive much more then we euer either wiſhed or hoped for.

Verſe 69. And hath rayſed vp the horne of ſaluation vntounto vsus, in the houſe of his ſeruaunt Dauid.

Theſe wordes are not ſpoken of Iohn, for that he is not an horne rayſed vp in the houſe of Dauid, for he was borne of the tribe of Leui: but Chriſt our Lord is of the houſe, and of the royall ſtocke and blood of Dauid. Wherefore Zacharias doth not p. 47ſinge here, in the houſe of Leui, but that in the houſe of Dauid an horne is rayſed and lifted vp: and when Chriſt was not yet borne, he neuertheles ſingeth ſo, as if he were borne, neither was the horne of ſaluation yet come, notwithſtanding he knew by the reuelatiō of the holy Ghoſt, that it ſhould forthwith come.An horne what it ſignifieth among the Hebrewes. An horne among the Hebrewes ſignifieth power, confidence, dominion, and that whatſoeuer, wherein any man may truſt, &c. As we reade in Daniel chap. 7. where the Prophet firſt ſeeth kingdoms, then beholdeth beaſts, ſome hauing one horne, ſome two hornes. And he afterward interpreting him ſelf, expoundeth them for kingdoms and Kinges: and this is a phraſe and maner of ſpeaking peculiar to this language. Nowe Zacharias ſignifieth that Chriſt is our head, yea our God, whoſe kingdom is his horne.

He addeth: the horne of ſaluation, or bleſſednes.What difference there is betwene other kingdoms & the kingdom of ſaluation which God hath rayſed vp. Some kingdoms are famous in name and power, other are large, abounding with plentie of greate treaſures, much people, honours, and all temporall thinges: But this is called a kingdome of ſaluation, grace, life, righteouſnes, truth, and of eueryevery thinge that pertayneth to ſaluation, whereby it differeth from all other kingdoms. For albeit they be large, riche or mightie, yet are they counted the kingdoms of death, for they that gouerne them muſt at the laſt fall, dye, periſh, and leaue their power and riches behind them. Neyther was there euer any worldely kingdome which might be called a kingdom of life, wherein is life, peace, and ſaluation, for onelyonly the kingdome of Chriſt doth glory and triumph in this title, inaſmuch as God hath rayſed it vppe, that there may be nothing in it but ſaluation and felicitie. Moreouer I finde nothing here ſpoken of maners and trades of life, or of workes: For this kingdome conſiſteth neyther in outward life nor workes, but in the horne, in Chriſt, and his Goſpell. This kingdom is ours, whereof ye hauehave heard, that it is a kingdom of grace, life, righteouſnes, ſaluation and mercy, ſo that whoſoeuer is in it, although he be inferior to Iohn in holines, and farre vnlike Chriſt in perfection, yet he liueth in a kingdom wherein is nothing but ſaluation and bleſſednes, whereof alſo it hath and reſerueth the name.

It is ſayd moreouer that this kingdom is rayſed vp in y^e houſe of Dauid: but by what meanes was it rayſed vp? euen by the holy Ghoſt, and by his worde. He ſayth, in the houſe of Dauid. p. 48for it muſt be a kingdome in the earth, and yet a kingdome of ſaluation. Nowe conferre theſe two one with an other. The houſe of Dauid is the tribe and ſtocke of Dauid, who was a man, as the ſubiects of his kingdom. So that thou canſt not ſay, that he doth here make mention of an heauenly kingdome amonge the Angells, when as he doth nothing leſſe, but he ſpeaketh of a certaine kingdome which is amonge men, which liue clothed with fleſh. Dauid was a man, the ſubiects of his kingdome alſo were men, ſubiect to death. For as the Scripture witneſſeth, man that is borne of a woman liueth but a ſmall time, he can not paſſe the boundes appoynted him. Howe is it then that honour and diſhonour come together in this kingdom? What agreement and conſent appeareth here, where mortall men are deliuered from the power of death, where they that are worthy of death, enioy life, the vnhappy are happy, and they that are ſubiect to Satan, become the ſonnes of God? In the reaſon hereof I hope that ye are ſufficiently inſtructed, yea I thinke that ye vnderſtand it as well as I my ſelfe. But becauſe the text ſo requireth, it muſt be eftſoones repeated.

A Chriſtian is deliuered from death, ſinne, & Satan.We hauehave affirmed therefore, that a Chriſtian which liueth in this kingdom, ſhall neuer dye, foraſmuch as he can not dye. For Chriſt hath therefore ſuffered deathe, that he might ouercome death, and deliuer vsus from it. He tooke our ſinnes alſo vponupon him ſelfe, that we might not neede to beare them. Moreouer he ſubdued and ouerthrew Satan, that we might not be ſubiect vntounto him. Wherefore it is giuen to a Chriſtian that he can neuer dye, he can neuer be ſubiect to ſinne and the deuill. For that muſt needes be true which he ſayth, that he hath rayſed vp an horne of bleſſednes or ſaluation. And in whatſoeuer place that horne ſhall be, there is no acceſſe neither for death, neither for ſinne, nor the deuill. And that in the houſe of Dauid. Wherefore a Chriſtian is both defiled and yet without ſinne,A Chriſtian after a ſort ſubiect to death, ſinne, and Satan, & why. and free from Satan. Howe commeth this to paſſe? After this ſorte. Your brotherly charitie hath oftentimes heard heretofore, that God leaueth in vsus an appearance and feeling of death and the deuill, ſo that my ſinne diſquieteth me and troubleth my conſcience, and would driue me vntounto deſperation. Moreouer the iudgement of God terrifieth me, death aſſaileth me, as if it would deuoure me. Satan is at hande and ſeeketh to ſuppreſſe me. God ſuffereth theſe to remaine & taketh p. 49them not quite away. For this appearance muſt continue, that we may perceiue and feele that we are nothing elſe of our ſelues but ſinners, ſubiect to ſinne and Satan. And yet vnderunder this appearance lieth hid, life, innocencie, and dominion and victorie ouer ſinne, Satan, hell, &c, as Chriſt him ſelfe ſayth Matth. 16. Thou art Peter, and vponupon this rocke will I build my Church, & the gates of hell shall not preuaile againſt it, he ſayth not, they ſhall not aſſaile it, nor fight againſt it: for theſe two remayne to ſinne and death.

Nowe it is alſo expedient that I feele the biting of ſinne, the terrour of the wrath of God, the horrour of death, yea and death it ſelfe. But all this is a certaine outward appearance before my ſight and the ſight of the world,The cōfort of Chriſtians againſt ſinne death, and Satan. which knowe and iudge none otherwiſe, but that ſinne, death, and Satan are preſent. Notwithſtanding in the meane ſeaſon vnderunder that aſſault and terrour the word and ſpirit are, encouraging me, preſeruing me, & aſſuring me, that God is not angry with me, that my ſinne is forgiuen me, that I ſhall neither dye, nor be forſaken: VponUpon this foundation & hope my hart doth wholy reſt. And no man hauing ſuch a confidēce in God, remaineth vnderunder ſinne, neither is drowned in death, but is made a conquerour of ſinne and death. This is, not to preuaile or ouercome, for that albeit Satan attempteth, yet he doth not get the victorie. We call the houſe of Dauid, a mortal houſe, ſinnefull, and ſubiect to the deuill, according to the maner of all fleſh and blood, and yet notwithſtanding the horne of ſaluation is rayſed vp in the ſame,The kingdom of faith that men of that kingdom may enioy ſaluation and felicitie. Hereby ye ſee that this kingdom is the kingdom of faith, which can not be touched nor outwardly perceiued of any, which one can not ſhewe to an other, but eueryevery one muſt hauehave it in him ſelf, that when he ſhall draw neare vntounto death, ſhal feele ſinne, or euen ſee death before him, he may then in faith lay hold on this kingdom, & beleue that his ſinnes are forgiuen him. For Chriſt therefore died, that thou mighteſt be in this kingdom of faith. Wherefore ſinne ſhal encounter with thee in vaine, death is taken away, Chriſt is with thee, who can hurt thee, who can do any euill vntounto thee? Here life and death, ſinne and innocencie, Chriſt and Satan doe fight one with an other, but Chriſt, life, & innocencie doe ouercome and conquer. This is ſoone ſpoken, but not ſo eaſily felt, yea the contrary ſurely is rather felt. Wherefore p. 50if thou wilt eſteeme and conſider this kingdom according to the iudgement of the world, thou ſhalt vtterly erre and be deceiued. The world calleth that a good & peaceable kingdom, where all thinges are quiet, proſperous and goe well forward, where is ſafetie, peace, and innocencie outwardly. But here is the kingdom of ſaluation and grace, although it alwayes appeare otherwiſe. Wherefore all theſe thinges are to be vnderſtood in ſpirit and faith, & not to be iudged according to the perſon or outward appearance.

Neither ought it to ſeeme ſtraunge that this kingdom doth flouriſh in the middes of ſinnes, the force of Satan & death, wherof Zacharias here ſingeth euen from the bottom of his hart, and knoweth well how it commeth to paſſe, faith and the ſpirit reuealing it. Concerning ſinne I hauehave ſeene or knowen none in whom it is not.Euen y^e moſt holy are not free from ſinne. Rom. 7.18.Rom 7:18 Whomſoeuer thou ſetteſt before thee, ſinne will by and by appeare. Paule a moſt holy Apoſtle affirmeth of him ſelfe, that he feeleth ſinne in his members. VVill, ſayth he, is preſent with me, but I find no meanes to performe that which is good. For I doe not the good thing which I would, but the euil which I would not, that do I. He wiſhed in deede to be free from ſinnes, but yet he could not but liue in them. And I and ſuch like are alſo deſirous to be exempted from ſinnes: but that can by no meanes be brought to paſſe, we doe onelyonly repreſſe and keepe them vnderunder: when we hauehave fallen into ſinne, we riſe againe. But as long as we are clothed with this fleſh, and beare the burden thereof about with vsus, ſo long ſinne is not extinguiſhed nor can be wholy ſubdued. We may well goe about and endeuour to ſubdue it, notwithſtanding old Adam will leade his life alſo, vntill he ſhall dye and come vntounto the graue. What ſhall I neede to ſay any more? The kingdom of Chriſt is a certaine ſpeciall kingdom, wherein eueryevery one of the Sainctes is compelled to make this confeſſion: Almighty God, vntounto whoſe power all thinges acknowledge them ſelues ſubiect, I confeſſe my ſelf to be a miſerable ſinner, reuenge not, I beſeech thee my old iniquities. Al alſo muſt ſing this ſong: Our father, &c. forgiue vsus our treſpaſſes, as we forgiue them that treſpaſſe againſt vsus. Other righteous & holy ones, which knowe no meaſure or ende of their righteouſnes and holines, doe vnderſtand nothing hereof, and therefore this Goſpell is not preached vntounto them, ſeeing that they thinke the kingdom of Chriſt to be p. 51ſuch, that there is no ſinne at all in it, but that all thinges in it are cleane & pure: they require ſuch a Chriſtian as is wholy cleane from all filth of ſinne, and without ſinne as Chriſt him ſelfe, ſuch a one they ſhall neuer be able to finde.

Now he is a Chriſtian, who being a ſinner, confeſſeth him ſelf a ſinner, who hateth the feeling of ſinne, ſtriuing againſt it from his hart. He is not a Chriſtian which thinketh that he hath no ſinne, neither feeleth any. But if thou knoweſt any ſuch, he is an Antichriſtian, and not a true Chriſtian. The kingdom of Chriſt therefore conſiſteth among ſinnes, it is eſtabliſhed there where he hath ſet it, that is, in the houſe of Dauid. Yea ſet Dauid him ſelfe before your eyes, and ye ſhal finde him to hauehave bene a ſinner: who notwithſtanding is bold to glory, that he is a ſeruant acceptable to his Lord. There is none of y^e faithfull which ought to be aſhamed of this maner of praying vntounto God, or of any other not much vnlike vntounto it: Lorde forgiue vsus our ſinne: is it therefore true that they hauehave ſinne, becauſe they ſay ſo? yea truely, for if they ſhould lye, they ſhould be the children of Satan. But godly Chriſtians are weary of this life, greatly deſiring the life to come. Now it is not giuen vntounto them in this earth to goe ſo farre, that they may ſay: We are ſubiect to no vices, we are cleane from all ſinne: if they ſhall goe ſo farre, it is Satan that deceiueth them. Notwithſtanding they are ſorie for their ſinnes, and doe lament them, yea it grieueth them to the hart, that they muſt beare the miſerable burden of this fleſh, and they crie out together with S. Paule Rom. 7. O wretched man that I am, who shall deliuer me from the body of this death? This ſhrite & crie all the faithfull doe giuegive, for that feeling ſinne, they doe moſt earneſtly deſire to be deliuered from it. And in this feeling & knowledge of ſinne, the kingdom of Chriſt conſiſteth, ſo, that euen in ſinne there is no ſinne. That is, albeit I doe both acknowledge and feele ſinne,Though the godly hauehave ſinne in thē and feele the grieuouſnes thereof, yet it doth not hurt them. yet ſaluation and the kingdom doe ſo firmely abide in my conſcience, that God ſayth vntounto me: I will forgiue thee thy ſinne, for that thou haſt faith, and beleeueſt in Chriſt my eſpecially beloued ſonne, who was deliuered to death for thee, neither ſhall thy ſinnes hurt thee. Others, which feele not their ſinnes, but truſt in their workes, and complaine nothing of their faultes and offences, thinking them ſelues cleane: ſuch are giuen to Satan, & not receiued or admitted into the kingdom of Chriſt: for they which p. 52are partakers of this kingdom can not be without conflicts and tribulation.

Death, Satan and the world doe ſomewhat trouble the godly, but the godly at the laſt ouercome them. Pſal. 118.18.Ps 118:18And that I may ſpeake more plainly, recken I pray thee, any of the Sainctes, whom death doth not trouble: yea I know thou ſhalt not finde one, which is not afraid, and trembleth not at the horrible ſight of death. But the conſcience taketh comfort here by the Prophet Dauid, who ſayth: The Lorde hath chaſtened and corrected me, but he hath not giuen me ouer vntounto death: it fighteth againſt vsus in deede, but it preuaileth not. Thus a Chriſtian wrapped in ſinnes, is both vnderunder ſinnes and aboue ſinnes, & at the laſt notwithſtanding obtaineth the victorie. After the ſame ſort alſo muſt he hauehave to doe with Satan, with whom he muſt wraſtle all his life, and at the laſt ouercome him. So in the world alſo he muſt ſuffer many conflicts and troubles, and yet at length become victor. For although it be a kingdom of ſaluation, which hath neither reſt nor quietnes, but ſuffreth the force of hel, death, the deuill, ſinne, and all maner of aduerſitie and tribulation, yet they which be in it, doe with an inuincible courage endure, and at length ouercome all euills. But God therefore permitteth theſe thinges, that our faith may be exerciſed, and ſhew forth it ſelfe. Moreouer that is a pleaſure to the conſcience, and bringeth vntounto it comfort and ioye, that it hath ſuch a kingdom, that it may ſay: Bleſſed be the Lord God, who hath viſited and redeemed vsus, and hath raiſed vp a kingdom in the houſe of Dauid. That is, for that he viſiteth vsus by his word, deliuereth vsus from ſinnes, and maketh vsus conquerours ouer death and Satan.

Thus he hauehave heard both that a kingdom is rayſed vp in the houſe of Dauid, and alſo that a Chriſtian is both dead and yet aliue, is innocent in the middes of ſinnes, and although he be ſubiect to Satan, yet notwithſtanding hath dominion ouer Satan. For both are true, for that ſinne, death, hell doe aſſaile the fleſh, but doe not ouercome, foraſmuch as this kingdom of ſaluation triumpheth ouer them all. Wherefore as it were with a certaine great boldnes or confidence he calleth it a horne, that is a ſtronge and puiſſant kingdom: Which hath no reſt or truce, but being aſſailed of many and ſtronge enemies, is alwayes diligently occupied in defence of it ſelfe, and doth notably repell the force of y^e enemie. So a Chriſtian laying hold on this horne, ouerthroweth ſinne, death, and Satan. Neither conſiſteth this horne in our p. 53ſtrength, neither are we makers thereof: for God hath made and rayſed it vp by the miniſterie of his word, whereby we are ſaued. Wherefore Zacharias ſo ſingeth, that his ſonge hath reſpect not to his own ſonne, but to Chriſt. Yea he celebrateth this kingdom as pertaining to the Iewes onelyonly, and declareth that it ſhall be glorious, and maketh no mention of the Gentiles, how they alſo ſhould come vntounto it, as beſide others, Simeon in his ſong, the beginning whereof is, Lorde nowe letteſt thou, &c. did prophecie, that we Gentiles alſo are choſen into that kingdom. But here he foretelleth of a kingdom rayſed vp of God to the Iewes, euen a kingdom of ſaluation and bleſſednes, and that in the houſe of his ſeruaunt Dauid. Wherefore he ſayth moreouer:

Verſe 70. As he ſpake by the mouth of his holy Prophets: which hauehave bene ſince the world began.

Therefore he hath raiſed vp this kingdom, that he might confirme his promiſe, whereby he had foretold that he would ſometime rayſe vp a kingdom, &c. And now that time is come, wherein he will fulfill that his promiſe. So Zacharias reduceth y^e horne of ſaluation, the kingdom of Chriſt, to the olde Teſtament, that out of it he may bring witneſſes of ſo ſtrong and puiſſant a kingdom.The Prophets foretold of the kingdom y^t ſhould be rayſed vp in the houſe of Dauid. For the Prophets from the time of Dauid did all propheſie, that the ſeede of Dauid ſhould hauehave a kingdom in the earth, yet a ſpirituall kingdom: and aboue the reſt Eſai and Ieremie foretold, that it ſhould be ſuch a kingdom, that the gouernment thereof ſhould conſiſt in the ſpirit & worde, to theſe eſpecially Zacharias hath here reſpect. The other as Oſee, Micheas, and the reſt, doe ſpeake of the ſame kingdom, but not ſo manifeſtly.

Verſe 71. That he would deliuer vsus from our enemies, and from the handes of all that hate vsus.

The Euangeliſt hath hitherto generally rehearſed, what that kingdom of Chriſt is, whereof the Prophets propheſied.Wherein this kingdom of ſaluation conſiſteth. Nowe he ſpeaketh of it alſo, but particularly, declaring wherein it conſiſteth. Firſt in this, that he deliuereth vsus from the handes of our enemies, yea and from all them that hate vsus. Ye ſee here and vnderſtand, moſt dearely beloued, that this verſe doth witnes & moſt p. 54plainely declare, that we which are his people and kingdom, doe liue amongſt enemies, and that no other is to be looked for of vsus but to be hated of them: That alſo the force, qualitie, and nature of this kingdom conſiſteth in this, that it deliuereth vsus out of the handes of all them that hate vsus, as the Prophet Dauid ſayth Pſal. 110. The Lord shall ſend the rod of thy power out of Sion: be thou ruler in the middes of thine enemies. And Pſal. 45. Thine arrowes are very sharpe, euen in the middes of the Kings enemies. It is a delight vntounto Chriſt that his kingdom is ſet in the middes of the fight, yea and in the middes of the haters thereof. Theſe things are written for our comfort, that we which mind to ſerue vnderunder the Prince of this kingdom, be ſo inſtructed, that we looke for no other then is here preſcribed and ſet forth vntounto vsus:The godly muſt looke for no peace or quietnes in the world. that we ſeeke not here to get vntounto vsus the fauour of the world, neither that we ſerue the world, and labour to hauehave no enemies therein. For the words of Zacharias declare that it is the quality of this kingdom to deliuer from enemies. Now if it deliuereth vsus from enemies, and as it were draweth vsus out of the hands of them that hate vsus, ſurely it can not be a kingdom of peace, but ſuch a kingdom as is ſubiect to the hatred and malice of the world. As ye ſee at this daye, that our enemies beare a deadly hatred vntounto the light, which hath a litle ſhined forth, thankes be to Chriſt therefore. No man is any where ſo hated as a Chriſtian. Both the Pope, and the furious Biſhops with their falſe Apoſtles, alſo the raging Princes, moreouer the holy, learned, and wiſe of the world, all at this day doe moſt bitterly hate Chriſtians. Neither are they content, that they be killed & ſlaine, but they would hauehave them extinguiſhed and vtterly rooted out, that there may be no memorie of them, as they thinke, left among men. And this is the ſtate, theſe are the badges, and cogniſances of Chriſtians: that when Satan by his miniſters perſecuteth vsus, he thinketh quite to roote vsus out. This verſe alſo giueth vsus to vnderſtand, that Chriſt is our King, that he may ſaue and deliuer vsus out of the handes of our enemies: which he notably performeth, and ſheweth his power in the middes of the worlde, in the middes of the force of fleſh and Satan, when as peace and quietnes is no where left to a Chriſtian, but in his Chriſt alone. This alſo we muſt marke, that there is not one but many, which aſſayle & perſecute Chriſtians: but yet that we ſhall not therefore be deſtroyed, p. 55foraſmuch as we hauehave one, which is ſtronger both then the world and the Prince thereof as Iohn ſayth. Nowe whereas he promiſeth vsus, we know certainly, that he both will and is able to performe: we ſhall in deede feele the aſſault, but he will not ſuffer vsus to be deſtroyed or ouercome, ſo that we hope and truſt in him. It followeth moreouer:

Verſe 72. That he might ſhewe mercy towards our fathers, and remember his holy couenant.

Verſe 73. That is, the oth which he ſware to our father Abraham that he would giuegive vsus.

He will deliuer vsus, not onelyonly from all euill both of body and eſpecially of ſoule, but alſo from our enemies, Satan, and men, & as a Chriſtian muſt be as it were ouerwhelmed with all euills together, ſo alſo he ſhal be againe wholy deliuered from all euils. And he ſheweth that this grace and bleſſing was promiſed to their fathers. Such is the maner of the Apoſtles alſo, that they often times hauehave recourſe to the old Teſtament, as I hauehave ſayd before, that God ſpake and promiſed by the mouth of the Prophets, &c. euen as Zacharias doth in this place.An obiectiō. Some man may now ſay: They are dead, how therefore will he ſhew mercy vntounto them? Againe, what neede is there to rehearſe, that he woulde ſhew mercy to the fathers, when as it is declared in y^e Prophets? But this is therefore done,The aūſwer. that the truth of God may be ſhewed forth, and may be alſo approued vntounto vsus, that we ſhoulde not be ignorant, that thoſe thinges are not due to our merits. In the firſt booke of Moſes is mentioned, how God promiſed to Abraham,Gen. 22.18.Gen 22:18 that in his ſeede all y^e nations of the earth ſhould be bleſſed. That is, that by Chriſt ſhould come peace, grace, and bleſſing to all nations. Which promiſe was differred ſo long a time, that it appeared, that it was in vaine and aboliſhed. So vnwiſe, as it ſeemeth to the worlde, doth God ſhewe him ſelfe in his matters, as though all thinges went backward. Notwithſtanding howſoeuer it was delayed and ſeemed, yet it is fulfilled and performed whatſoeuer was promiſed to Abraham, and God hath not onelyonly deliuered him from his enemies, but hath beſtowed vponupon him all good thinges, yea hath giuen him ſelfe vntounto him, and all that he hath. And all this is therefore done, for that (as Zacharias here p. 56ſayth) this mercy and goodnes was before promiſed and confirmed by an oth vntounto them, which are long ſince dead, when as we yet were not. He is mercifull therefore and fauourable, not becauſe of our merits, as though he did owe it vntounto our righteouſnes, but of his onelyonly grace, fauour, and mercy.

God both promiſed, & fulfilled his promiſe, not moued through any workes or merits of men, but of his meere grace and mercy.Theſe are horrible thundrings againſt our merits & workes, that we can not glory, that we hauehave deliuered our ſelues from ſinnes, or that we hauehave deſerued his goodnes, and the preaching of the Goſpell. No, it is not ſo. Here is no place for boaſting: but this text ſayth, that thou, O Lorde, didſt promiſe certaine thowſands of yeares before I was borne, that thou wouldeſt doe it. Who did then deſire him, that he would giuegive vsus thoſe thinges, when he had determined with him ſelfe to giuegive them? And vponupon this promiſe the Prophets are bold and doe ſtay them ſelues, for by it we attaine vntounto true goodnes, that the mouth of eueryevery one may be ſtopped, that he that wil glory, may glory in y^e Lord. For thus the Lord may ſay: that thou liueſt in my kingdom, that thou enioyeſt my goodnes & grace, it is not to be imputed to thee, but vntounto me: I promiſed, and determined with my ſelfe to fulfill my promiſes, thou being ignorant thereof. And here the mouth of eueryevery one is ſtopped. So at this day alſo none of vsus, vntounto whom, thankes be to God, the Goſpel hath ſhined, can glory that we obtained it by our owne meanes, labour, endeuour, or good conuerſation. For thoſe which were counted the beſt workes, and the moſt excellent ſtudies are diſallowed and ouerthrowne, as to celebrate Maſſe, to ioyne him ſelfe to this or that hypocriticall ſect, which they call an order, &c. Theſe the Goſpell condemneth and reiecteth, and how can I attaine to the Goſpell by that which it reiecteth? Wherefore this ſtandeth ſure and certaine, that all that we hauehave, is of the meere grace and goodnes of God, ſo that with his honour and praiſe we may confeſſe, that we hauehave deſerued farre otherwiſe, namely hell fire, if beſides this he beſtoweth any thing vponupon vsus, it is the gift of his grace and goodnes. And this is that which Zacharias ſayth, that is was foretold by the Prophets, and both promiſed and confirmed by an oth to the fathers,Gen. 22.16.Gen 22:16 that he would performe vntounto vsus the couenant made to Abraham. Thus he ſayth to Abraham: By my ſelfe hauehave I ſworne, ſayth the Lorde, that in bleſſing I will bleſſe thee. And in thy ſeede, &c. Which words the Prophets diligently held, marked, p. 57hādled, & alwaies truſted vntounto them, for that he doth here ſolemnly ſweare, that he might wholy aſſure vsus, that he would poure forth his bleſſing vponupon vsus. And now the time is preſent, the hower is come, wherein, he hath ſworne, that ſaluation ſhould come vntounto vsus, as it is declared Mar. 16. Goe ye into all the world & preach the Goſpell to eueryevery creature: he that shall beleue & be baptiſed, shall be ſaued: but he that will not beleeue, Abraham merited not the promiſe.shall be damned. Men ſurely hauehave not merited it, no not Abraham him ſelfe, who was not made partaker of the promiſe, ſeeing that he died long before the fulfilling thereof. In ſpirit in deede and faith he was partaker of it, but he liued not ſo long, til the Goſpel was reuealed to y^e whole world The promiſe therfore was made vntounto him, although, as I hauehave ſayd, he looked not for y^e fulfilling therof in this life. That is, his life was not prolonged vntill the preaching of the Goſpell in the whole world, although in faith he obtained the Goſpell for him ſelfe. Wherefore it can not be ſayd, that that promiſe was due to his merits, otherwiſe he muſt hauehave liued in the earth vntill the fulfilling thereof, and a due price or reward muſt hauehave bene payd vntounto him. But now the performing of the promiſe was after his death, ſo that eueryevery one muſt needes confeſſe, that that promiſe was not made to Abraham becauſe of his merits.

Againe, it can not be ſayd,The Gentiles merited not the enioying of the promiſe. that the Gentiles which enioy this promiſe, hauehave obtained it by their merits, which then were not. God promiſeth to the fathers and performeth not, he performeth to the Gentiles, to whom notwithſtāding no promiſe was made, who all at that time were not. God will alwayes retayne to him ſelf his honour, and be the ſame God, although the wicked world can not be ſo perſwaded. He chaſteneth, reproueth, rebuketh, prouoketh, ſtirreth, allureth, doth whatſoeuer is to be done, but the worldlings rob him of his honour, and attribute it to them ſelues, that is, they will not acknowledge, that whatſoeuer they poſſeſſe or hauehave, it commeth vntounto them by the only grace of God. When therefore we glory of ſuch good thinges, & acknowledge not God to be the author and giuer of them, we make our ſelues as God, and him as our ſeruaunt. So he is diſhonoured, and the honour attributed vntounto vsus. But albeit we make marchandize of his honour, yet he hath affirmed in the Scriptures, that he will keepe his honour and glorye onelyonly to him ſelfe, that ſo p. 58he may be acknowledged to giuegive all things of his meere and only grace. Theſe thinges he that beleueth, doth alſo receiue them: he that doth not beleue, ſhall at the lēgth receiue his due reward. Zacharias ſayth moreouer:

Verſe 74. That we being deliuered out of the hands of our enemies, might ſerue him without feare,

Verſe 75. All the dayes of our life, in holines and righteouſnes before him.

He hath defined the nature and propertie of this kingdom: that is, the couenant made with Abraham, that in his ſeede all the nations of the earth ſhould be bleſſed, &c. Which words of bleſſing, thus ſayth he, I will interpret vntounto you, that being deliuered out of the handes of our enemies, we may ſerue him without feare all our life long in holines and righteouſnes before him. Which to the world and our fleſh ſauoureth not well. For the world thus murmureth here: I had thought that he woulde hauehave giuen vsus ſome pretious thing, as a purſe well ſtuffed with money, a rich wife, fayre and bewtifull children, goodly houſes, and whatſoeuer the world is delighted in. But now I perceiue it to be otherwiſe, I heare that we muſt without feare ſerue him in holines & righteouſnes, and ſo pleaſe him. Wherefore it ſhall be meete that we apply hereunto ſpirituall eyes and eares, that we may more rightly conſider and vnderſtand the wordes. Whereas he ſayth, that he will deliuer vsus from all our enemies, it is againe thus to be vnderſtood, that this kingdom is placed in the middes of enemies, and notwithſtanding that it is not therefore deſtroyed, but that alwayes all the enemies and aduerſaries thereof are ouercome. We muſt vnderſtand alſo that the deliuerance from our enemies tendeth hereunto, that we ſhould alwayes obey him that deliuereth vsus, without any feare. And this is a Chriſtian thing, & an amiable kingdom, that a Chriſtian ſhall leade his life without feare. Howbeit God hath beſtowed this vponupon vsus, that we ſhould hereafter ſerue him alone.

The words without feare, include in them, that we ſhall quietly enioy the good thinges of this preſent world,A Chriſtian how he liueth without feare. & of the world to come. For a Chriſtian is ſure and certaine of the forgiuenes of his ſinnes, although he as yet feeleth them, as we hauehave ſayd a litle p. 59before. He is certaine that death hath no power in him: that Satan doth not ouercome him: that the worlde can not preuaile againſt him. Such a hart is without all perill and feare, & plainly free from them. Which doe not thou ſo vnderſtand, as though we do not feele ſinne at all, but that we are greatly grieued when ſinnes trouble vsus, when the image or ſight of death terrifieth vsus, when as being reproched and ſclaundered of the world, we ſtand as deſtitute, and hauehave none in this earth, to whom we may turne vsus or reſort for ſuccour, but God alone. Theſe thinges in deede are felt, but they doe not preuaile nor ouercome vsus: for the hart notwithſtanding remaineth ſafe and quiet in God. So pouertie alſo is felt, when thou art pinched with hunger, & haſt not wherewithall to fill thy belly, to maintaine thy wife and bringe vp thy children, nor any certaine place where to dwell and abide, but all theſe thinges ſhall not hurt thee: thou muſt aske of God whatſoeuer thou needeſt, & ſerue him without feare, as our preſent text declareth. But herein we doe for the moſt part behaue our ſelues not as Chriſtians, we iudge after our owne affection and ſenſe, according as the world doth blame vsus, or report euill of vsus. Alſo when our fieldes hauehave no corne, no money is in our purſe, we thinke our ſelues vtterly deſtitute and forſaken. But a true Chriſtian with ſhut eyes and eares ſayth with Paule ſpeaking to the Galathians: O fleſh, ſinne, death, ye are dead vntounto me:Gal. 2. & 6.Gal 2 and I againe am dead vntounto you, that Chriſt may liue in me. The world is crucified vntounto me, and I vntounto the worlde. That is, the worlde hath no care or regard of me, and my preaching and life is mocked and ſcorned of it. But with the ſame meaſure that thou meaſureſt vntounto me, I will meaſure to thee againe: if thou deſpiſeſt me, I alſo will deſpiſe thee: if thou makeſt no account of me, I againe will make ſmall account of thee.

What care I, if the world hate me, when as I diſpleaſe not him that dwelleth in heauen? if this hatred continue euen dayly, if ſinne rage, and the worlde talke and prate many thinges, what then? let it do ſo vntill it be weary, I wil paſſe ouer theſe things as if I heard them not. This is in deede to forſake the world, and to die vntounto it, to liue without feare, to be occupied about no other thing, but that which is according to Gods will, to ſpeake nothing at all but that which ſhall pleaſe him, and which I ſhall know to be agreeable to his worde: that I may liue ſo, and doe p. 60thoſe workes, which I knowe certainly are acceptable before him, that in my whole life whatſoeuer I doe either outwardly, or inwardely, I may be certaine that I ſeeke his glorye, and endeuour to fulfill his will. So I am ſeparated from the world, and notwithſtanding doe ſtill liue in the worlde. No man is leſſe in the world then a ſincere Chriſtian: and againe, no man is more occupied and hath to doe with the world then an entire Chriſtian. That is, the worlde doth more intentiuely looke vntounto him, and Satan more often and vehemently aſſaileth him, then him that is ignorant of Chriſt, of grace, and of faith. Chriſt and Paule had experience hereof: they had combats & conflicts with the world: they were troubled and moleſted, yea the whole world was againſt them. Againe, a true Chriſtian is not in the worlde, albeit the world rage & fret cruelly againſt him: for he alwayes truſteth in God, and ſayth: Lord, I am thine, thou ſhalt deale wel with me, graunt thou that my matters may goe forward according to thy will, onelyonly be thou on my ſide, and I ſhall be in ſafety.

All the dayes of our life. All our life long, that is continually, without ceaſing.

In holines and righteouſnes before him. Here S. Luke diuideth righteouſnes and holines into two ſortes: of which one is acceptable before God: y^e other before him is of no value: wherby we hauehave to vnderſtand, that both the righteouſnes & holines of God are in no eſtimation before the world, euen as the worlde is wont nothing to eſteeme God, and againe God litle to eſteeme the world. For that which God calleth iuſt, the world calleth vniuſt: and that which it calleth right, God calleth crooked: and ſo theſe two Champions are continually at variance betwene them ſelues. That which God calleth holy, ſeemeth to the world deuiliſh and vnrighteous. Wherefore he comforteth vsus here, declaring that there be two ſortes of righteouſnes and holines: One, which we ought to obſerue diligently: An other which we ought to auoide.Hypocritical holines and righteouſnes Hitherto it hath bene the chiefe holines and righteouſnes of all, which could be inuented, to runne into Monaſteries, to put on monkiſh apparel, to be ſhauen, to weare a hempten girdle, to giuegive him ſelfe to faſting and prayer, to be clothed with heare cloth, to lye in wollen garments, to obſerue an auſtere maner of liuing: and in a ſumme, to take vponupon him monkiſh holines and religion. And thus ſticking in a colourable ſhew of good works, p. 61we knewe none other but that we were holy from top to toe: hauing regarde onelyonly to workes and the body, and not to the hart, where we were full of hatred, feare, & incredulitie, troubled with an euil conſcience, knowing almoſt nothing rightly of God. Thē the world cried openly: O that holy man: O holy and chaſt woman, which hauehave included them ſelues within the walls of Monaſteries, which day & night kneeling vponupon their knees ſay many roſaries, as they call them. O, what holines is there, where euen God him ſelfe dwelleth, where the holy Ghoſt the comforter abideth preſent? Theſe thinges the world boaſteth of, and greatly eſteemeth. But beſide theſe they doe not marke, how they pray with no earneſtnes of hart, howe they teach and inſtruct no man, howe they giuegive nothing to any, but catch vntounto them ſelues both the blood and ſweat of the poore, and leaue true ſincere workes vndone. This righteouſnes & holines the world extolleth, which notwithſtanding ſtincketh and is wholy vncleane before God, which he will hauehave euen to be vnknowne vntounto vsus, yet the worlde refuſeth to admit any other.

But there is an other maner of righteouſnes then this whereof God eſteemeth & accepteth, which alſo we muſt conſider,The righteouſnes wherof God accepteth, of what ſort it is. now it is of this ſorte: It conſiſteth not in a graye garment, not in a blacke or white coule, but in a pure conſcience. To wit, when I beleeue, that Chriſt is my ſaluation, and that my workes can preuaile nothing hereunto: but that he doth all thinges which God hath regarde vntounto. Then I ſay no more: a gray garment is holy, a red garment is prophane, foraſmuch as I know, that not in a gray or any other garment, but in Chriſt all thinges conſiſt. For no man can attaine to this, that a gray garment may clenſe his hart from f…lth, or that a monaſterie may purifie it: for it is neceſſary that God onelyonly purifie the hart by faith, and the holy Ghoſt, as Peter witneſſeth Act. 15. When the hart is now pure, the houſe is vntounto it as the fielde, and the fielde as the houſe: The market is as much eſteemed of it as the Monaſterie, and contrariwiſe. Neither remaineth there vntounto me any worke, place, or garment, which I count prophane: for all thinges are alike vntounto me, after that holines hath fully poſſeſſed my hart. That euen God ſayth vntounto me: Thou art godly, I am thy father, thou art my ſonne. And herein we ought to perſiſt, that we be holy, and without feare doe obey and ſerue him. Here the title and badges p. 62of a Chriſtian are ſeene, & this is his cogniſance, to wit, that being holy, he is the Miniſter of God without feare. But what ſinner is there which dareth challenge to him ſelfe this title? Let one come forth, which dareth auouch him ſelfe to be godly, righteous, holy, and the ſeruaunt of God, deſtitute of no good thinges either of mind or body. Now he that cā not glory of theſe things, is not a Chriſtian. For of theſe thinges muſt a ſincere Chriſtian be partaker. But what letteth that one dareth not challenge to him ſelfe this title? Euen a timorous conſcience: for we alwaies feele ſinne, and our life is euer fraile. I ſee nothing but an honeſt life, although God require this alſo of vsus, yet he will not be content therwith, but there is neede that there be yet a certain higher thinge, that I dare be bolde to ſay: Lorde God maker of the whole worde, I am certaine that I am holy before thee, and am thy ſeruaunt, not for myne owne ſake, who do as yet feele ſinnes in my ſelfe, but through Chriſt, who hath taken away my ſinne, and made ſatisfaction for me. Theſe thinges ſurely I ought to glory of, if I be a true Chriſtian.

But this ſeemeth difficult and hard: God admitteth no ſinne, my fearefull and weake conſcience is againſt me. How am I his ſeruaunt, when as notwithſtanding I feele in my ſelfe, that I ſerue the deuill, and doe not knowe that I am holy? I ſpeake not here of the common ſort of Chriſtians, ſuch as I, and ſuch like are: but of ſincere Chriſtians, which hauehave a good conſcience, and in whoſe hartes the ſpirit of God abideth, whoſe conſcience albeit it be frayle and weake, and they feele their ſinnes, yet they are enforced to ſay: Howſoeuer ſinne is, yet I know no ſinne by my ſelfe, neither am I ſubiect to death and hell, and for this cauſe they ſtriue, and at the laſt ouercome, that therefore they would euen die, in that confidence. But I finde it farre otherwiſe, if I ſet my life before my ſight. Here life and the word muſt be ſeparated farre aſunder. If thou wilt conſider life, I will ſet alſo before thee the liues of S. Peter, Paule, or Iohn, thou ſhalt finde euen them not to hauehave liued without ſinne. When thou deſireſt to be holy before God,We muſt truſt, not to our life and workes, but to the mere mercy and grace of God truſt not to thy life, vnleſſe thou wilt periſh for euer. For thou muſt truſt to onelyonly mercy and grace, and not to life or workes, otherwiſe thy caſe will be very ill. Wherefore our hart muſt be ſo affected that it ſay: Lorde, if thou ſhouldeſt call me to an account, I ſhould not be able either by life or workes to p. 63ſtande in thy ſight, no although I were euen Iohn the Baptiſt. Neuertheles therefore I glory that I am godly, & thy ſeruaunt, for that thou doeſt giuegive vntounto me continually, and alſo for that, as thou haſt promiſed to Abraham, thou doeſt for thy Chriſts ſake, vouchſafe to ſhew thy mercy vntounto me: if ſo be that I of my ſelfe be not godly and righteous, yet he is godly and righteous for me: If I be prophane, he is holy: if I be not y^e ſeruaunt of God, he is the ſeruaunt of God: if I be not without feare and carefulnes, yet he is voyd of all feare and carefulnes: that ſo I may as it were transferre my ſelfe from my ſelfe, and perſe into him, & glory, that in Chriſt & by Chriſt I am good. Thus he will hauehave vsus to glory, that we are godly and holy, but not by our owne merit: for we muſt glory of our ſelues, as of moſt deſperate wretches.

And that this may be plaine, marke our life, conſider our good conuerſation and maners, weye how fooliſhly men apply them ſelues to the Goſpell, that I am almoſt in dout, whether I ſhould preach any more or no. For as ſoone as theſe thinges are taught in a ſermon, that ſaluation conſiſteth not in our works or life, but in the giftes of God, eueryevery one is ſlow to doe good, no man will liue an honeſt life, and be any more obedient, they falſly affirme eueryevery where, that good workes are inhibited. Neuertheles God requireth of vsus, that we lead an honeſt life outwardly, and he that doth not ſo, ſhall at length finde his due puniſhment. Nowe if it happen that we liue godlily and honeſtly outwardly, Satan by and by frameth his wickednes. Neither doe I know at this day how to order my ſelfe in this matter, not becauſe of my owne perſon, but becauſe of life. For if we preach of an honeſt and godly life, the worlde by & by furiouſly attempteth without iudgement,**They endeuour by their good works to attayne to ſaluation. We muſt neither preſume of good workes, nor neglect to leade a godly life. to build ladders to heauen: which God neither can, neither wil by any meanes ſuffer: Againe, a diſhoneſt and ignominious life doth not become Chriſtians, neither doth a delicate life become them. What therefore muſt we then doe? They which hauehave reſpect onelyonly to an honeſt and fayre life, it were better for them to be adulterers and adultereſſes, and altogether to wallow in the myre. And yet notwithſtanding God will not hauehave vsus to lead our life filthily and diſhoneſtly. For neither can he ſuffer that, adiudging thee euen vntounto hell therefore, if thou ſo doe. And if thou lead an honeſt life, thou wilt ſticke in it, and arrogate vntounto thy ſelfe, p. 64which againe he can not ſuffer. Thou muſt therefore ſo prouide that thou remaine in the middle pathe, declining neither to the right hand, nor to the left, and that thou lead a quiet, fayre, and amiable life in the ſight of the world: which alſo may be acceptable before God, and yet that thou doe not therefore ſo greatly eſteeme it, nor count ſo of it, as though thou doeſt merit any thing of God thereby.

Thus a Chriſtian continueth the holy ſeruaunt of God without feare, not by his good workes and holy life, but by the grace of Chriſt.Blaſphemous to affirme our ſelues holy by our works But he that affirmeth that he is holy by his workes, is blaſphemous againſt God, robbeth God of his honour, and denieth Chriſt, for whom it were better, that he were ten times an homicide, or an adulterer, then that he ſhould thereby affirme him ſelfe to be a Chriſtian, yea godly and holy: for he doth plainly diſhonour Chriſt, and it is as much as to affirme that there is no Chriſt: for he is therefore called Chriſt, for that he is our grace, mercy, redemption, and holines. If I ſhould not attribute to the diuine mercy, that God him ſelfe doth ſaue me, what ſhould this be elſe, but to ſay, that he is neither holy nor bleſſed? Wherefore if I be a Chriſtian, I muſt confeſſe, that I am holy and a Chriſtian for this cauſe, for that Chriſt him ſelfe is holy. And albeit my conſcience doth reproue me of ſinne, yet I muſt ſtill perſeuer in this, that his holines is greater then my ſinnes. Thus I muſt liue honeſtly outwardly, but inwardly reſt and truſt in him alone. It followeth moreouer how Zacharias turneth his ſpeech to the child, and ſayth:

Verſe 76. And thou child ſhalt be called the Prophet of the moſt High: for thou ſhalt goe before the face of the Lord to prepare his wayes.

This ſhall be thy office: Thou ſhalt be the firſt, and ſhalt firſt begin: that is, thou ſhalt be the Prophet of the moſt High: But what maner of prophecie ſhall that be, how ſhall it be done: After this ſort:Iohn the forerunner of Chriſt. Thou ſhalt be the forerunner of the Lorde, & ſhalt prepare his wayes. When any Prince commeth, certaine goe before him, to prepare way and place for him, and ſay: GiueGive place, depart out of the way: Iohn doing the like, runneth before and crieth vntounto the people: Goe aſide, turne out of the waye, giuegive place, the Lorde him ſelfe commeth. Such a ſeruaunt is Iohn, p. 65whom the Lord by and by followeth. Such thinges no Prophet at any time hath ſpokē, but they hauehave propheſied of theſe things, that a Prophet ſhould ſomtime come, which ſhould erect a kingdom that ſhould continue for euer, &c. But all dyed, not one remayned, which did behold this being aliue. But this Prophet doth liue euen at that tyme, when the Lord him ſelfe commeth, and by and by followeth him. For the Goſpell was begon to be preached, Baptiſme was begon to be miniſtred, by the comming and miniſtery of Iohn, who ceaſſing, Chriſt began, both almoſt in the ſame yeare. Now what ſhall be his office? This truely,The office of Iohn. to prepare a way for the Lord. Which preparation is nothing elſe, but to bring people to y^e Lorde the Sauiour. Chriſt is the grace, gift, King and horne of our ſaluation. This Lorde and King no man receiueth, vnles he be firſt humbled, that he thinke nothing of him ſelf. For he can not otherwiſe attaine vntounto Chriſt, neither can ſtand together, to receiue the grace of God by gift, and alſo to merit the ſame. Iohn therefore in this part teacheth men nothing elſe, but that they are ſinners and altogether nothing. He now which acknowledgeth him ſelfe, and feeleth him ſelfe a ſinner before, yea and to be nothing, well vnderſtandeth the voice of Iohn, which is, prepare ye a way for the Lorde: GiueGive place to him: He is at hande that followeth me, who is greater then I, him ye ſhall heare, him ye ſhall obey. The other office of Iohn which followeth, is, that he bringeth men to the knowledge of ſaluation, and ſheweth with his finger that paſcall Lambe, that taketh away our ſinnes, that he may faſten them to the croſſe with him ſelfe and aboliſh them. Whereof Zacharias now goeth on to ſpeake.

Verſe 77. To giuegive knowledge of ſaluatiō vntounto his people, by the remiſſion of their ſinnes.

That is, thou ſhalt begin the office and miniſtery of the word, whereby is taught and learned how one is ſaued.Wherein bleſſednes conſiſteth. Which ſaluation or bleſſednes conſiſteth in this, not howe we may be famous through great aboundance of riches, glory, and power in earth, as the Iewes hauehave hitherto vnderſtoode it: but that we may obtaine remiſſion of ſinnes, and be made partakers of the grace of God. Now where remiſſion of ſinnes is, there is no merit, no reward or ſatisfaction, otherwiſe it could not be called remiſſion of p. 66ſinnes. So that this knowledge is, to vnderſtand, how God forgiueth vsus our ſinnes without workes and merits, and ſaueth vsus by meere grace and mercy, as it followeth:

Verſe 78. Through the tēder mercy of our God, wherby the day ſpringe from an high hath viſited vsus.

Here it appeareth that they which teach and obſerue lawes, workes, and merits, doe ſtriue againſt both the mercy of God & knowledge of ſaluation.Forgiuenes of ſinnes cometh not by any merit or worke of ours, but through the tender mercy of God. For he ſayth not y^t forgiuenes of ſinnes hath come by the prayers or workes of the fathers, or of any of the Sainctes, but through the bottomles mercy of God, which Luke calleth the tender mercy, and ſuch mercy as commeth from the moſt inward affection and bowells. Notwithſtanding this forgiuenes of ſinne, which commeth vntounto vsus by mercye, is not without merit, although it commeth to paſſe without our merit: but a Mediatour commeth betwene, who hath in our ſteede deſerued it for vsus, which is Chriſt our Lorde. For God would that ſatisfaction ſhould be made vntounto him for our ſinnes, and that his honour and lawe ſhoulde be performed, here we were able to doe nothing. But Chriſt alone both was able, and ſatisfied for vsus who of the infinit mercy of the father, was ſent for y^e ſame cauſe, and that to vsus, that he might diſpatche it. Therefore he ſayth, Through which infinit & bottomles mercy the day ſpringe from an high hath viſited vsus. Without all dout it was no merit, but only vnmeaſurable mercy, that Chriſt came to vsus, and merited and obtained for vsus ſuch remiſſion of ſinnes vntounto eternall ſaluation. Now he calleth him, the day ſpringe from an hie, which ſignifieth vntounto vsus his diuinitie. And this is his meaning: on hie, that is, aboue all creatures, where nothinge is hier, but heighth alone, there is Chriſt in his diuinitie, as the morning or day ſpringe. For he proceedeth from the father, as the beames doe from the ſunne, whereof we hauehave elſewhere ſpoken at large.

Verſe 79. To giuegive light to them that ſit in darkenes, & in the ſhadow of death, & to guide our feete into the way of peace.

Many of the fathers vnderſtood this of Lymbus, as they call p. 67it: but Luke agreeth here with y^e ſaying of Eſai, where he ſayth: The people that walked in darkenes, hauehave ſeene a great light, Eſai. 9.1. How Chriſt is the light of the world.Isa 9:1&c. His meaning therefore is this: Chriſt therefore came, that he might be the light of the world, and by the Goſpell might enlighten mens hartes, and allure them to him ſelfe, which were held captiue vnderunder Satan in the blindnes and darkenes of incredulitie, that ſo he might guide our feete into the way of peace,How Chriſt guideth our feete into the way of peace. that is, he might gouerne our conſcience well, quietly and cherefully in the kingdom of grace, that we may be afraid neither of Satan, neither of ſinne, death, hell, nor of any aduerſitie, who heretofore hauehave reſted, parte of vsus in filthy vices, parte in good workes, notwithſtanding we could on neither ſide enioy any quietnes or peace, but were compelled to deſpeire vnderunder Satan, and the feare of death, neither did we knowe howe to finde that way which leadeth vntounto peace, according to the ſaying of the foureteenth Pſalme: The way of peace hauehave they not knowne, &c. Thus ye hauehave heard how Zacharias doth in moſt goodly and fit wordes moſt liuely paint out the Goſpel and kingdom of Chriſt, with all the frutes, colours & conditions thereof, that it is a word and kingdom of grace, of forgiuenes of ſinnes, alſo a kingdom of peace, ioy, quietnes, ſaluation and all goodnes. God graunt, that we may throughly know and feele the ſame. Amen.