Sermon IV
ON THE HYMN OF ZACHARIAS
Luke 1:68.—Blessed be the Lord God of Israel, for he hath visited and redeemed his people.
THAT godly man Zacharias speaketh here of things as already done, when he saith, "he hath visited and redeemed his people," &c. For he was certain of them; now the child John was come, being about to begin to preach of our redemption, as the Angel had foretold him, that he should "go before the Lord in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just, to make ready a people prepared for the Lord:" this promise he knew should assuredly come to pass. Wherein this redemption consisteth, I think it is already sufficiently known unto you, namely in this, that God visiteth and delivereth us. Which visitation and deliverance is accomplished neither by sword nor violence, but by the word alone, wherein consisteth more, than in the blood and death on the cross. For because of the word Christ shed his blood on the cross. It was the word that John preached, when he shewed the Lamb of God which taketh away the sins of the world,
that is, when he declared our visitation and redemption, which Christ purchased with his blood.
This John was the first messenger which preached the gospel to us, to whom the gospel was not before preached, it is as if John himself did now preach it, for now is first set forth unto us redemption, sweet consolation, deliverance from sin, death, hell, and all evil. To visit is to come unto us, to bring and declare unto us the word of salvation, by which we are saved. Zacharias conceived so great joy and pleasure in his heart, that he could not contain himself, but he must needs burst forth into those words in this hymn, not only because of the infant newly born, although even this brought great joy unto him, but also for that by the birth of this child he beholdeth a far greater joy, forasmuch as he was a messenger sent of God to preach his word to the world. He rejoiceth therefore because of such a word which he should hear, and for that he should be as it were altered from an old man to a young man, and should become the scholar of an infant now lying in the cradle, whom he confesseth to be a prophet better learned than himself. Manifest natural joy is here, for that that infant was born after a marvellous manner. Moreover here is joy of the Spirit, inasmuch as that infant should become a preacher of the word of God. And I am of that mind that I think there was never any father, which conceived so great joy of his child, as this Zacharias did of his son, being so wonderfully born by the power of God, and for that, especially in the time of his old age, when he was now near unto death, he is made a father of so great a Saint, which should be a master and teacher of the world. It is a delight and pleasure unto us, if we beget a child that is sound, fair, and well-proportioned in the body, that I may say nothing, what joy it would bring, if our child should be an Apostle and preacher of the word of God to the world. Whatever ignominy therefore and contempt he suffered before, when he was barren together with his wife Elizabeth, he is now most abundantly recompensed with plentiful honour and joy, such great blessings doth God bestow, if we patiently abide his leisure. For if he at any time come, he cometh very rich and plentiful in gifts, and giveth much more than we ever either wished or hoped for.
Ver. 69. "And hath raised up an horn of salvation for us, in the house of his servant David." These words are not spoken of John, for that he is not a horn raised up in the house of David, for he was born of the tribe of Levi; but Christ our Lord is of the house, and of the royal stock and blood of David. Wherefore Zacharias doth not sing here, in the house of Levi, but that in the house of David an horn is raised and lifted up; and when Christ was not yet born, he nevertheless singeth so as if he were born, neither was the horn of salvation yet come; notwithstanding he knew by the revelation of the Spirit, that it should forthwith come. An horn, among the Hebrews, signifieth power, confidence, dominion, and that whatsoever, wherein any man may trust, as we read, Daniel, ch. 7, where the Prophet first seeth kingdoms, then he beholdeth beasts, some having one horn, some two horns. And he afterward interpreting himself, expoundeth them for kingdoms and kings: and this is a phrase and manner of speaking peculiar to this language. Now Zacharias signifieth that Christ is our head, yea, our God, whose kingdom is his horn; thus you have what a horn signifieth among the Hebrews. He addeth, the horn of salvation and blessedness: some kingdoms are famous in name and power, others are large, abounding with plenty of great treasures, much people, honours, and all temporal things; but this is called a kingdom of salvation, grace, life, righteousness, truth, and of everything that pertaineth to salvation, whereby it differeth from all other kingdoms. For although they be large, rich, or mighty, yet are they counted the kingdoms of death, for they that govern them must at the last fall, die, perish, and leave their power and riches behind them. Nor was there ever any worldly kingdom, which might be called a kingdom of life, wherein is life, peace, and salvation; for only the kingdom of Christ doth glory, and triumph in this title, as God hath raised it up, that there may be nothing in it but salvation and felicity.
I find nothing here spoken of manners and trades of life, or of works: For this kingdom consisteth neither in outward life or works, but in the horn, in Christ and his Gospel; this kingdom is ours whereof ye have heard, that it is a kingdom of grace, life, righteousness, salvation, and mercy: so that whosoever is in it, although he be
inferior to John in holiness, and far unlike Christ in perfection, yet he liveth in a kingdom, wherein is nothing but salvation and blessedness, whereof also it hath and preserveth the name; you see what difference there is betwixt other kingdoms, and the kingdom of salvation, which God hath raised up. It is said moreover, that this kingdom is raised up, in the house of David: but by what means was it raised up? even by the holy Ghost, and by his word, he saith in the house of David, for it must be a kingdom in the earth, and yet a kingdom of salvation: now confer these two one with another, the house of David is the tribe and stock of David who was a man, as the subjects of this kingdom. So that thou canst not say, that he doth here make mention of an heavenly kingdom among the Angels, whenas he doth nothing less; but he speaketh of a certain kingdom which is among men, which live, clothed with flesh.
David was a man, the subjects of his kingdom were also men subject to death. For as the scripture witnesseth, "Man that is born of a woman, liveth but a small time," he cannot pass the bounds appointed him: how is it then that honour and dishonour come together in this kingdom? what agreement and consent appeareth here, where mortal men are delivered from the power of death; where they that are worthy of death enjoy life, the unhappy are happy, and they that are subjects to Satan become the sons of God? the reason hereof I hope you are sufficiently instructed in, yea, I think that you understand it as well as myself. But because the text requireth it, it must be often repeated: we have affirmed that a Christian which liveth in this kingdom shall never die, forasmuch as he cannot die, for Christ had therefore suffered death, that he might thereby overcome death, and deliver us from it. He took our sins also upon himself, that we might not need to bear them. Moreover he subdued, and overthrew Satan, that we might not be subject unto him. Wherefore it is given to a Christian, that he can never die, he can never be subject to sin and the devil, for that must needs be true which he saith, that he hath raised up a horn of blessedness or salvation. And in whatsoever place that horn shall be, there is no
access, neither for death, neither for sin, nor the devil, and that in the house of David.
Wherefore a Christian is both defiled, and yet without sin, and free from Satan. How cometh this to pass? after this manner: Your brotherly charity hath oftentimes heard heretofore, that God leaveth in us an appearance and feeling of death and the devil. So that my sin disquieteth me, and troubleth my conscience, and would drive me into despair. Moreover the judgment of God terrifieth me, death assaileth me, as if it would devour me. Satan is at hand and seeketh to suppress me, God suffereth these to remain, and taketh them not quite away. For this appearance must continue, that we may perceive and feel that we are nothing of ourselves but sinners, subject to sin and Satan. And yet under this appearance lieth hid, life, innocency, dominion, and victory over sin, Satan, hell, &c., as Christ himself saith, Matt. 16:18. "Thou art Peter, and upon this rock will I build my church, and the gates of hell shall not prevail against it;" he saith not, they shall not assail it, nor fight against it, for these two remain to sin and death. Now it is also expedient that I feel the biting of sin, the terror of the wrath of God, the horror of death, yea, and death itself. But all this is a certain outward appearance before my sight and the sight of the world, which know and judge no otherwise, but that sin, death, and Satan, are present. Notwithstanding in the mean time under that assault and terror the word and spirit are encouraging, preserving and assuring me, that God is not angry with me, that my sin is forgiven me, that I shall never die, nor be forsaken: upon this foundation and hope my heart doth wholly rest. And no man having such a confidence in God, remaineth under sin, neither is drowned in death, but is made a conqueror of sin and death. This is, not to prevail or overcome, for although Satan attempteth that, yet he doth not get the victory.
We call the house of David a mortal house, sinful and subject to the devil, according to the manner of all flesh and blood, and yet notwithstanding the horn of salvation is raised up in the same, that men of that kingdom may enjoy salvation and felicity. Hence ye see
that this kingdom is the kingdom of faith, which cannot be touched, nor outwardly perceived of any, which one cannot shew to another, but every one must have it in himself, that when he shall draw near unto death, shall feel sin, or even see death before him, he may then in faith lay hold on this kingdom, and believe that his sins are forgiven him. For Christ therefore died, that thou mightest be in this kingdom of faith. Therefore sin shall encounter with thee in vain, death is taken away, Christ is with thee, who can hurt thee, who can do any evil unto thee? Here life and death, sin and innocency, Christ and Satan, fight one with another; but Christ, life, and innocency, do overcome and conquer. This is soon spoken, but not so easily felt, yea, the contrary surely is rather felt; therefore if thou wilt esteem, and consider this kingdom according to the judgment of the world, thou shalt utterly err and be deceived. The world calleth that a good and peaceable kingdom, where all things are quiet, prosperous, and go well forward, where is safety, peace and innocency, outwardly.
But here is the kingdom of salvation and grace, although it always appear otherwise; wherefore all these things are to be understood in spirit and faith, and not to be judged according to the person or outward appearance. Neither ought it to seem strange that this kingdom doth flourish in the midst of sins, the force of Satan and death, whereof Zacharias here singeth even from the bottom of his heart, and knoweth well how it cometh to pass, faith and the spirit revealing it. Concerning sin, I have seen or known none in whom it is not; whomsoever thou settest before thee, sin will by and by appear: Paul, a most holy apostle, affirmeth of himself, that he feeleth sin in his members, Rom. 7:18. "To will (saith he) is present with me, but how to perform that which is good, I find not. For the good that I would, I do not: but the evil which I would not, that I do." He wished, indeed, to be free from sins, but yet he could not but live in them: and I, such like also, am also desirous to be exempted from sin, but that can by no means be brought to pass; we do only repress and keep them under; when we have fallen into sin, we rise again: but as long as we are clothed with this flesh, and bear the burden about us, so long sin is not extinguished, nor can be wholly subdued. We may
well go about, and endeavour to subdue it; notwithstanding old Adam will lead his life also, until he shall die, and come unto the grave. What shall I need to say any more? The kingdom of Christ is a certain special kingdom, wherein every one of the saints is compelled to make this confession: Almighty God, unto whose power all things acknowledge themselves subject, I confess myself to be a miserable sinner; revenge not, I beseech thee, my old iniquities. All also must sing this song: "Our father, &c., forgive us our trespasses, as we forgive them that trespass against us." Other righteous and holy ones, which know no measure or end of their righteousness and holiness, do understand nothing hereof; and therefore this gospel is not preached unto them, seeing that they think the kingdom of Christ to be such that there is no sin in it, but that all things in it are clean and pure: they require such a Christian as is wholly clean from all filth of sin, and without sin, as Christ himself; such a one they shall never be able to find.
Now he is a Christian, who being a sinner, confesseth himself a sinner; who hateth the feeling of sin, striving against it from his heart. He is not a Christian, which thinketh that he hath no sin, 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 sins, it is established there where he hath set it; that is, in the house of David: yea, set David himself before your eyes, and ye shall find him to have been a sinner; who, notwithstanding, is bold to glory that he is a servant acceptable to his Lord.
There is none of the faithful which ought to be ashamed of this manner of praying unto God, or of any other, not much unlike to it: Lord, forgive us our sins. Is it therefore true that they have sin, because they say so? Yea, truly, for if they should lie, they should be the children of Satan. But godly Christians are weary of this life, greatly desiring the life to come; for it is not given unto them, in this earth, to go so far, that they may say, we are subject to no vices, we are clean from all sin: if they should go so far, it is Satan that
deceiveth them. Notwithstanding they are sorry for their sins, and do lament them; yet it grieveth them to the heart, that they must bear the miserable burden of this flesh; and they cry out, together with St. Paul, Rom. 7:24, "O wretched man that I am, who shall deliver me from the body of this death!" This loud cry all the faithful give; for, feeling sin, they most earnestly desire to be delivered from it: and in this feeling, and knowledge of sin, the kingdom of Christ consists: so that even in sin there is no sin; that is, although I do acknowledge and feel sin, yet salvation, and the kingdom, do so firmly abide in my conscience, that God saith unto me, I will forgive thee thy sin, for thou hast faith, and believest in Christ my beloved Son, who was delivered to death for thee; neither shall thy sin hurt thee. Others, who feel not their sin, but trust in their works, and complain not of their faults and offences, thinking themselves clean; such are given to Satan, and not received or admitted into the kingdom of Christ: for they which are partakers of this kingdom cannot be without conflicts and tribulation.
And that I may speak more plainly, reckon, I pray thee, any of the saints, whom death doth not trouble; yea, I know thou shalt not find one, who is not afraid, and trembleth not at the horrible sight of death: but the conscience taketh comfort; hence the Prophet David saith, "The Lord hath chastened me sore; but he hath not given me over unto death," Psalm 118:18. It fighteth against us indeed, but prevaileth not; thus a Christian, wrapped in sin, is both under sin and above sin, and at the last, notwithstanding, obtaineth the victory. After the same manner, also, must he have to do with Satan, with whom he must wrestle all his life, and at the last, overcome 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 Salvation, which hath neither rest nor quietness, but suffereth the force of hell, death, the devil, sin, and all manner of adversity and tribulation, yet they which be in it do with an invincible courage endure, and at length overcome all evils. But God therefore permitteth these things, that our faith may be exercised, and shew forth itself. Moreover, that is a pleasure to the conscience, and
bringeth unto it comfort and joy it hath such a kingdom, that it may say: Blessed be the Lord God, who hath visited and redeemed us, and hath raised up a kingdom in the house of David. That is, for he visiteth us by his word, delivereth us from sins, and maketh us conquerors over death and Satan.
Thus ye have heard both that a kingdom is raised up in the house of David, and also that a Christian is both dead and yet alive, is innocent in the midst of sins, and although he is subject to Satan, yet notwithstanding hath dominion over Satan. For both are true, for that sin, death and hell assail the flesh, but do not overcome, forasmuch as this kingdom of salvation triumpheth over them all. Therefore with a certain great boldness of confidence he calleth it an horn, that is, a strong and puissant kingdom, which hath no rest or truce; but being assailed of many and strong enemies, is always diligently occupied in defence of itself, and doth notably repel the force of the enemy. So a Christian laying hold on this horn, overthroweth sin, death and Satan. Neither consisteth this horn in our strength, neither are we makers thereof; for God hath made and raised it up by the ministry of his word, whereby we are saved. Therefore Zacharias singeth, that his song hath respect not to his own son, but to Christ. Yea, he celebrateth this kingdom as pertaining to the Jews only, and declareth that it shall be glorious, and maketh no mention of the Gentiles, how they also should come unto it; as beside others, Simeon in his song, the beginning whereof is, "Lord now lettest thou," &c., prophesied that we Gentiles also are chosen into that kingdom. But here he foretelleth of a kingdom raised up of God to the Jews, even a kingdom of salvation and blessedness, and that in the house of his servant David. Wherefore he saith, verse 70, "As he spake by the mouth of his holy prophets, which have been since the world began." Therefore he hath raised up this kingdom, that he might confirm his promise, whereby he had foretold, that he would some time raise up a kingdom, &c.
And now that time is come, wherein he will fulfil that his promise: so Zacharias reduceth the horn of salvation, the kingdom of Christ, to
the Old Testament, that out of it he may bring witnesses of so strong and puissant a kingdom; for the prophets, from the time of David, all prophesied, that the seed of David should have a kingdom in the earth, yet a spiritual kingdom; and above the rest, Isaiah and Jeremiah foretold that it should be such a kingdom, that the government thereof should consist in the spirit and word; to these especially Zachariah hath here respect. The other, as Hosea, Micah, and the rest, speak of the same kingdom, but not so manifestly. Verse 71, "That we should be saved from our enemies, and from the hand of all that hate us." The Evangelist hath hitherto generally rehearsed what that kingdom of Christ is, whereof the prophets prophesied; now he speaketh of it also, particularly declaring wherein it consists: First, in this, that he delivereth us from the hands of our enemies, and from all them that hate us.
Ye see here and understand, most dearly beloved, that this verse doth witness, and most plainly declare, that we, which are his people and kingdom, live amongst enemies, and that no other is to be looked for of us, but to be hated of them; that also the force, quality, and nature of this kingdom, consists in this, that it delivereth us out of the hands of all them that hate us, as the prophet David saith, Psalm 110:2, "The Lord shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies." And Psalm 45:5, "Thine arrows are sharp in the heart of the King's enemies." It is a delight unto Christ, that his kingdom is set in the midst of the fight, and in the midst of the haters thereof. These things are written for our comfort, that we which mind to serve under the Prince of this kingdom, be so instructed, that we look for no other than is here prescribed, and set forth unto us; that we seek not here to get the favour of the world, neither that we serve the world, and labour to have no enemies therein; for the words of Zacharias declare, that it is the quality of this kingdom to deliver from enemies. Now if it delivereth us from enemies, and draweth us out of the hands of them that hate us, surely it cannot be a kingdom of peace, but such a kingdom as is subject to the hatred and malice of the world; as ye see at this day, that our enemies bear a deadly hatred unto the light,
which hath a little shined forth, thanks 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, moreover the holy, learned, and wise of the world, all at this day most bitterly hate Christians: neither are they content that they be killed and slain, but they would have them extinguished and utterly rooted out, that there may be no memory of them, as they think, left among men. And this is the state, these are the badges, and cognizances of Christians; that when Satan by his ministers persecuteth us, he thinketh quite to root us out. This verse giveth us to understand, that Christ is our King, that he may save and deliver us out of the hands of our enemies, which he notably performs, and shews his power in the midst of the world, in the midst of the force of flesh and Satan; as peace and quietness is not left to a Christian but in Christ alone.
This also we must mark, that there is not one, but many, which assault and persecute Christians; but yet, that we shall not therefore be destroyed, forasmuch as we have one which is stronger than both the world and the prince thereof, as John saith. Now as he promiseth us, we know certainly, that he doth will, and is able to perform; we shall indeed feel the assault, but he will not suffer us to be destroyed or overcome, so that we hope and trust in him.
It followeth, Verse 72: "To perform the mercy promised to our fathers, and to remember his holy covenant. Verse 73: The oath which he sware to our father Abraham, that he would grant unto us." He will deliver us, not only from all evil both of body, and especially of soul, but also from our enemies, Satan and men; and as a Christian must be overwhelmed with all evils together, so also he shall be again wholly delivered from all evils.
And he sheweth this grace and blessing was promised to their fathers; such is the manner of the apostles also, that they oftentimes have recourse to the Old Testament, as I have said before, that God spake and promised by the mouth of the prophets, &c., even as
Zacharias in this place. Some men may now say, They are dead, how therefore will he shew mercy unto them? Again, what need is there to rehearse, that he would shew mercy to the fathers, when it is declared in the prophets? But this is done, that the truth of God may be shewed forth, and may be approved unto us; that we should not be ignorant, that those things are not due to our merits. In the first book of Moses is mentioned, Gen. 22:18, how God promised to Abraham, That in his "Seed all the nations of the earth should be blessed;" that is, that by Christ should come peace, grace and blessing, to all nations: Which promise was deferred so long a time, that it appeared that it was in vain and abolished. So unwise, as it seemeth to the world, doth God shew himself in his matters, as though all things went backward; notwithstanding however it was delayed and seemed, yet it is fulfilled and performed, whatsoever was promised to Abraham; and God hath not only delivered him from his enemies, but hath bestowed upon him all good things, and hath given himself unto him, and all that he hath: And all this is therefore done, because (as Zacharias here saith) mercy and goodness was before promised, and confirmed by an oath unto them, which are long since dead, when as yet we were not. He is merciful therefore and favourable, not because of our merits, as though he owed it unto our righteousness, but of his only grace, favour and mercy. These are horrible thunderings against our merits and works that we cannot glory, that we have delivered ourselves from sin, or that we have deserved his goodness, and the preaching of the gospel; no, it is not so.
Here is no place for boasting; but this text saith, that thou, O Lord, didst promise, certain thousands of years before I was born, that thou wouldest do it. Who did then desire him, that he would give us those things, when he had determined with himself to give them? And upon this promise the prophets are bold, and stay themselves; for by it we attain unto true goodness, that the mouth of every one may be stopped; that he that will glory, may glory in the Lord. For thus the Lord may say; that thou livest in my kingdom, that thou enjoyest my goodness and grace, it is not to be imputed to thee, but
unto me; I promised, and determined with myself to fulfil my promises, thou being ignorant thereof. And here the mouth of every one is stopped; so at this day also none of us unto whom, thanks be to God, the gospel hath shined, can glory that we obtained it by our own means, labour, or good conversation; for those which are counted the best works, and the most excellent studies, are disallowed and overthrown, as, to celebrate mass, to join himself to this or that hypocritical sect, which they call an Order, &c. These the gospel condemneth and rejecteth; and how can I attain to the gospel, by that which it rejecteth? Wherefore this standeth sure and certain, that all that we have is of the mere grace and goodness of God; so that with this honour and praise we may confess, that we have deserved far otherwise, namely, hell-fire; if besides this he bestowed any thing upon us, it is the gift of his grace and goodness. And this is that which Zacharias saith, that is, was foretold by the prophets, and both promised and confirmed by an oath to the fathers, that he would perform unto us the covenant made to Abraham. Thus he saith to Abraham, Gen. 22:16, "By myself have I sworn, saith the Lord, that in blessing I will bless thee. And in thy seed," &c. Which words the prophets diligently held, marked, handled, and always trusted unto them; for he doth here solemnly swear, that he might wholly assure us, that he would pour forth his blessing upon us.
And now the time is present, the hour is come, wherein he hath sworn, that salvation shall come unto us, as it is declared, Mark 16:15, "Go ye into all the world, and preach the gospel to every creature. He that believeth, and is baptized, shall be saved; but he that believeth not, shall be damned." Men surely have not merited it; no, not Abraham himself, who was not made partaker of the promise, seeing that he died long before the fulfilling thereof; in spirit, in deed, and faith, he was partaker of it, but he lived not so long, till the gospel was revealed to the whole world. The promise therefore was made unto him, although, as I said, he looked not for the fulfilling thereof in this life; that is, his life was not prolonged until the preaching of the gospel in the whole world, although in faith he obtained the gospel for himself. Therefore it cannot be said, that
that promise was due to his merits, otherwise, he must have lived in the earth until the fulfilling thereof, and a due price or reward must have been paid unto him. But now the performing of the promise was after his death; so that every one must needs confess, that that promise was not made to Abraham, because of his merits.
Again, it cannot be said, that the Gentiles which enjoy this promise have obtained it by their merits, when they were not; God promiseth to the fathers and performeth not, he performeth to the Gentiles, to whom notwithstanding no promise was made, who all that time were not. God will always retain to himself his honour, and be the same God, although the wicked world cannot be so persuaded; he chasteneth, reproveth, rebuketh, provoketh, stirreth, allureth, doth whatsoever is to be done; but the worldlings rob him of his honour, and attribute it to themselves, that is, they will not acknowledge, that whatsoever they possess or have, it cometh unto them by the only grace of God. When therefore we glory of such good things, and acknowledge not God to be the author and giver of them, we make ourselves as God and him as our servant; so he is dishonoured, and the honour attributed unto us. But although we make merchandize of his honour, yet he hath affirmed in the scriptures, that he will keep his honour and glory only to himself; that so he may be acknowledged to give all things of his mere grace. These things he that believeth, doth also receive them: he that doth not believe, shall at length receive his due reward. Zacharias saith moreover,
Verse 74, "That we being delivered out of the hands of our enemies, might serve him without fear. Verse 75. In holiness and righteousness before him all the days of our life." He hath defined the nature and property of this kingdom; that is, the covenant made with Abraham, that in his "Seed all nations of the earth should be blessed," &c. Which blessing, saith he, I will interpret unto you, that being delivered out of the hands of our enemies, we may serve him without fear all our life long in holiness and righteousness, before him: which to the world and our flesh favoureth not well; for the world thus murmureth: I thought that he would have given us some
precious thing, as a purse well stuffed with money, a rich wife, fair and beautiful children, fine houses, and whatsoever the world is delighted in, but I perceive it to be otherwise, I hear that we must without fear serve him in holiness and righteousness, and so please him. Wherefore it shall be meet that we apply spiritual eyes and ears, that we may rightly consider and understand the words. Whereas he saith, that he will deliver us from all our enemies, it is thus to be understood; that this kingdom is placed in the midst of enemies, and yet is not therefore destroyed, but always all its enemies and adversaries are overcome.
We must understand also, that the deliverance from our enemies tendeth thereunto; that we should always obey him that delivereth us without any fear. This is a Christian and an amiable kingdom, that a Christian shall lead his life without fear; God hath bestowed this upon us, that we should serve him alone. The words without fear, include in them, that we shall quietly enjoy the good things of this present world, and of the world to come; for a Christian is sure and certain of the forgiveness of his sins, although as yet he feeleth them. He is certain that death hath no power in him; that Satan doth not overcome him; that the world cannot prevail against him. Such a heart is without peril and fear, and plainly free from them; which is not so to be understood, as though we do not feel sin at all, but that we are greatly grieved when sins trouble us, when the image or sight of death terrifies us, when, being reproached and slandered of the world, we stand as destitute, and have none to whom we may turn or resort for succour, but God alone.
These things indeed are felt, but they do not prevail, nor overcome us: for the heart notwithstanding remaineth safe and quiet in God. So poverty also is felt, when thou art pinched with hunger, and hast not wherewithal to fill thy belly, to maintain thy wife, and bring up thy children, nor any certain place where to dwell and abide, but all these things shall not hurt thee; thou must ask of God whatsoever thou needest, and serve him without fear, as our present text declareth. But herein we for the most part behave ourselves not as
Christians, we judge after our own affection and sense, according as the world blame us, or report evil of us. Also when our fields have no corn, no money is in our purse, we think ourselves utterly destitute and forsaken; but a true Christian, with shut eyes and ears, saith with Paul, speaking to the Galatians, chap. 2 and 6, O flesh, sin, death, ye are dead unto me, and I again am dead unto you, that Christ may live in me. The world is crucified unto me, and I unto the world; that is, the world 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 unto me, I will measure to thee again; if thou despisest me, I also will despise thee; if thou makest no account of me, I will make some small account of thee. What care I, if the world hate me, when I displease not him that dwelleth in heaven? If this hatred continue even daily, if sin rage, and the world talk and prate many things, what then? Let it do so until it be weary, I will pass over these things as if I heard them not.
This is indeed to forsake the world, and die unto it; to live without fear, to be occupied about nothing, but that which is according to God's will; to speak nothing at all but that which shall please him, and which I shall know to be agreeable to his word; that I may live so, and do those works, which I know certainly are acceptable before him; that in my whole life whatsoever I do, either outwardly or inwardly, I may be certain that I seek his glory, and endeavour to fulfil his will; so I am separated from the world, and notwithstanding do still live in the world. No man is less in the world than a sincere Christian; and again, no man is more occupied, and hath to do with the world than an entire Christian; that is, the world doth more attentively look unto him, and Satan more often and vehemently assaileth him, than him that is ignorant of Christ, of grace, and of faith. Christ and Paul had experience hereof; they had combats and conflicts with the world, they were troubled and molested, yea, the whole world was against them. Again, a true Christian is not in the world, although the world rage and fret cruelly against him; for he always trusteth in God, and saith, Lord, I am thine, deal well with
me, according to thy will; only be thou on my side, and I shall be in safety.
"All the days of our life." All our life long; that is, continually, without ceasing. "In holiness and righteousness before him." Here St. Luke divideth righteousness and holiness into two sorts; of which, one is acceptable before God, the other, before him, is of no value. Hence we understand, that the righteousness and holiness of God are of no estimation before the world, even as the world is in no esteem with God; for that which God calleth just, the world calleth unjust; and that which it calleth right, God calleth crooked; and so these two champions are continually at variance between themselves. That which God calleth holy, seemeth to the world devilish and unrighteous; therefore he comforteth us here, declaring there be two sorts of righteousness and holiness; one, which we ought to observe diligently, another, which we ought to avoid.
Hitherto it hath been the chief holiness and righteousness of all which could be invented, to run into monasteries, to put on monkish apparel, to be shaven, to wear a hempen girdle, to give himself to fasting and prayer, to be clothed with hair-cloth, to lie in woollen garments, to observe an austere manner of living, and in fine, to take upon him monkish holiness and religion; and thus, resting in a shew of good works, we knew not but we were holy from top to toe, having regard only to works and the body, and not to the heart, where we were full of hatred, fear, and incredulity, troubled with an evil conscience, knowing almost nothing rightly of God. Then the world cries openly, O that holy man, O holy and chaste woman, which have shut themselves up within the walls of monasteries, day and night kneeling and saying rosaries; O what holiness is there, where even God himself dwelleth, where the Holy Ghost, the Comforter, abideth present. These things the world boast of, and greatly esteem; but they mark not, how they pray with no earnestness of heart, how they teach and instruct no man, how they give nothing to any, but catch unto themselves both the blood and sweat of the poor, and leave true sincere works undone. This righteousness and holiness the world
extolleth, which notwithstanding stinketh, and is wholly unclean before God; which he will have even to be unknown to us, yet the world refuse to admit any other.
But there is another righteousness which God esteemeth and accepteth, which also we must consider; it consists not in a grey garment, not in a black or white cowl, but in a pure conscience; viz., when I believe that Christ is my salvation, and that my works can prevail nothing hereto but he doth all things which God hath regard unto. Then I say no more; a grey garment is holy, a red garment is profane, forasmuch as I know, that not in a grey garment or any other garment, but in Christ all things consist. For no man can attain unto this, that a grey garment may cleanse his heart from filth, or that a monastery may purify it; for it is necessary that God only purify the heart by faith, and the Holy Ghost, as Peter witnesseth, Acts 15. When the heart is pure, the house is unto it as the field, and the field as the house; the market is as much esteemed as the monastery; and on the contrary, neither remaineth unto me any work, place, or garment, which I count profane; for all things are alike unto me, after that holiness hath fully possessed my heart. That even God saith unto me, Thou art godly, I am thy father, thou art my Son. And herein we ought to persist, that we, being holy, and without fear, obey and serve him.
Here the titles and badges of a Christian are seen; and this is his cognizance, viz., that being holy, he is the minister of God, without fear. But what sinner is there which dare challenge to himself this title? Let one come forth, which dare avouch himself to be godly, righteous, holy, and the servant of God; destitute of no good things, either of men or body. Now he that cannot glory of these things, is not a Christian; for of these things must a sincere Christian be a partaker. But what letteth that one dare not challenge to himself this title? Even a timorous conscience; for we always feel sin, and our life is ever frail. I see nothing but an honest life; although God require this also of us, yet he will not be content therewith, but there is need that there be a certain higher thing, that I dare be bold to say, Lord
God, maker of the whole world, I am certain that I am holy before thee, and am thy servant; not for my own sake, who do as yet feel sins in myself, but through Christ who hath taken away my sin, and made satisfaction for me.
These things surely I ought to glory of if I am a true Christian. But this seems difficult and hard; God admits no sin, my fearful and weak conscience is against me. How am I his servant, when I feel in myself, that I serve the devil, and know not that I am holy? I speak not here of the common sort of Christians, such as I, and such like, are; but of sincere Christians, which have a good conscience, and in whose heart the Spirit of God abideth, whose conscience, although frail and weak, and though they feel their sins, yet they are forced to say, however sin is, yet I know no sin by myself, neither am I subject to death and hell; and for this cause they strive, and at last overcome, and therefore they would even die in that confidence. But I find it far otherwise, if I set my life before my sight. Here life and the word must be separated far asunder. If thou wilt consider life, I will set also before thee the lives of St. Peter, Paul, or John; thou shalt find even them not to have lived without sin.
When thou desirest to be holy before God, trust not to thy life, unless thou wilt perish for ever; for thou must trust only to mercy and grace, and not to life or works, otherwise thy case will be very ill. Wherefore our heart must be so affected that it say, Lord, if thou shouldest call me to an account, I should not be able either by life or works to stand in thy sight, no, although I were even John the Baptist. Nevertheless therefore I glory that I am godly, and thy servant, for that thou givest me continually; and also, as thou hast promised to Abraham, thou doest, for thy Christ's sake, vouchsafe to shew thy mercy unto me. If I of myself am not godly and righteous, yet he is godly and righteous for me; if I am profane, he is holy; if I am not the servant of God, he is the servant of God; if I am not without fear and carefulness, he is void of all fear and carefulness; that so, I may transfer myself from myself, and pierce into him, and glory, that in Christ and by Christ I am good. Thus he will have us
glory, that we are godly and holy, but not by our own merit; for we must glory of ourselves, as of most desperate wretches.
And that this may be plain, mark our life, consider our good conversation and manners, weigh how foolishly men apply themselves to the gospel, that I am almost in doubt, whether I should preach any more; for as soon as these things are taught in a sermon, that salvation consists not in our works or life, but in the gifts of God, every one is slow to do good, no man will live an honest life, and be obedient; they falsely affirm everywhere, that good works are inhibited. Nevertheless, God requireth of us, that we lead an honest life outwardly; and he that doth not so, shall at length find his due punishment. Now if it happen that we live godly and honestly outwardly, Satan frameth his wickedness; neither do I know, at this day, how to order myself in this matter, not because of my own person, but because of life; for if we preach of an honest and godly life, the world furiously attempts, without judgment, to build ladders to heaven; which God neither can, neither will by any means suffer. Again, a dishonest and ignominious life doth not become Christians, neither doth a delicate life become them. What therefore must we then do? They which have respect only to an honest and fair life, it were better for them to be adulterers and adultresses, and altogether to wallow in the mire; and yet, notwithstanding, God will not have us to lead our lives filthily and dishonestly, adjudging thee even unto hell therefore, if thou so do. And if thou lead an honest life, thou wilt rest in it, and arrogate unto thyself; which he cannot suffer. Thou must therefore remain in the middle path, declining neither to the right hand, nor to the left; and lead a quiet, fair, and amiable life, in the sight of the world, which also may be acceptable before God; and yet do not therefore so greatly esteem it, or count so of it, as though thou dost merit anything of God thereby.
Thus a Christian continueth the holy servant of God without fear, not by his good works and holy life, but by the grace of Christ. But he that affirmeth that he is holy by his works, 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, than that he should thereby affirm himself to be a Christian, or godly and holy; for he doth plainly dishonour Christ, and it is as much as to affirm that there is no Christ; for he is therefore called Christ, for that he is our grace, mercy, redemption, and holiness. If I should not attribute to the divine mercy, that God himself saves me, what less should this be but to say, that he is neither holy nor blessed? Therefore if I am a Christian, I must confess that I am holy, and a Christian, for this cause, that Christ himself is holy: and although my conscience reprove me of sin, yet I must still persevere in this, that his holiness is greater than my sins. Thus I must live honestly outwardly, but inwardly rest and trust in him alone.
It followeth, how Zacharias turneth his speech to the child, and saith, verse 76, "And thou, child, shall be called the prophet of the Most High: for thou shalt go before the face of the Lord to prepare his ways." This shall be thy office; thou shalt be the first, that is, thou shalt be the prophet of the Most High; thou shalt be the forerunner of the Lord, and shalt prepare his ways. When any prince cometh, certain go before him, to prepare way and place for him, saying, give place, depart out of the way. John, in like manner, runneth before, crying unto the people, go aside, turn out of the way, give place, the Lord himself cometh. Such a servant is John, whom the Lord followeth: Such things no prophet at any time hath spoken, but they have prophesied of these things, that a prophet should some time come, which should erect a kingdom that should continue for ever, &c. But all died, not one remained, which beheld this being alive. But this prophet lived even at that time, when the Lord himself came, and followeth him; for the gospel was begun to be preached, and baptism to be ministered by the coming and ministry of John, who ceasing, Christ began, almost in the same year. Now what shall be his office? This truly, to prepare a way for the Lord. Which preparation is to bring people to the Lord the Saviour; Christ is the grace, gift, King, and horn of our salvation. The Lord and King no man receives, unless he be first humbled, that he think nothing of himself: for he
cannot otherwise attain unto Christ, neither can stand together, to receive the grace of God by gift, and also to merit the same.
John therefore in this part teacheth men they are sinners, and altogether nothing. He which acknowledgeth himself, and feeleth himself a sinner before, and to be nothing, well understandeth the voice of John, which is, prepare ye the way of the Lord: give place to him: he is at hand, who is greater than I; him ye shall hear, him ye shall obey. The other office of John which followeth is, that he brought men to the knowledge of salvation, and sheweth with his finger that Paschal Lamb, who taketh away our sins, that he may fasten them to the cross with himself, and abolish them, as Zacharias speaks, verse 77, "To give knowledge of salvation unto his people, by the remission of their sins;" that is, thou shalt begin the office, and minister the word, whereby is taught and learned how we are saved: which salvation consists in this, not how we may be famous through abundance of riches, glory, and power, in earth, as the Jews have hitherto understood it; but that we may obtain remission of sins, and be made partakers of the grace of God. Now where remission of sins is, there is no merit, no reward or satisfaction; otherwise it could not be called remission of sins.
So that this knowledge is, to understand how God forgiveth us our sins without works and merits, and saveth us by mere grace and mercy, as it followeth, verse 78: "Through the tender mercy of our God; whereby the day-spring from on high hath visited us." Here it appeareth that they which teach and observe laws, works, and merits, strive both against the mercy of God and knowledge of salvation; for he saith not, that forgiveness of sins came by the prayers and works of the fathers, or of any of the saints, but through the boundless mercy of God, which Luke calleth the tender mercy, and such mercy as cometh from the most inward affection and bowels.
Notwithstanding this forgiveness of sin, which cometh unto us by mercy, is not without merit, although it cometh to pass without our
merit; but a Mediator cometh between, who hath in our stead deserved it for us, which is Christ our Lord: for God would that satisfaction should be made for our sins, and that his honour and law should be performed; here we were able to do nothing. But Christ alone was able, and satisfied for us, who of the infinite mercy of the Father was sent for the same cause, and that to us, that he might dispatch it; therefore he saith, through which infinite and boundless mercy "the day-spring from on high hath visited us." Without all doubt it was no merit, but only boundless mercy, that Christ came to us, and merited and obtained for us remission of sins unto eternal salvation. Now he calls him, "the day-spring from on high," which signifieth unto us his divinity. And this is his meaning, "on high," that is, above all creatures; where nothing is higher, but height alone, there is Christ in his divinity, as the morning or day-spring: For he proceedeth from the Father, as the beams do from the sun; whereof we have elsewhere spoken at large.
Verse 79. "To give light to them that sit in darkness, and in the shadow of death, to guide our feet into the way of peace." Many of the fathers understood this of Lymbus, as they call it; but Luke agreeth here with Isaiah, where he saith, "The people that walked in darkness, have seen a great light," &c. His meaning is this: Christ therefore came, that he might be the light of the world, and by the gospel might enlighten men's hearts, and allure them to himself, which were held captive under Satan, in blindness and darkness of incredulity; that so he might guide our feet in the way of peace, that is, he might govern our conscience well, quietly and cheerfully in the kingdom of grace; that we may be afraid neither of Satan nor of sin, death, hell, nor of any adversity, who before have rested, part of us in filthy vices, part in good works, notwithstanding we could on neither side enjoy any quietness or peace, but were compelled to despair under Satan, and the fear of death; nor did we know how to find that way which leadeth unto peace, according to the fourteenth Psalm, "The way of peace have they not known," &c. Thus ye have heard Zacharias, in most goodly and fit words, most livelily paint out the gospel and kingdom of Christ, with all the fruits, colours and
conditions thereof; that it is a word and kingdom of grace, of forgiveness of sins, also a kingdom of peace, joy, quietness, salvation, and all goodness. God grant that we may thoroughly know and feel the same. Amen.