are terrified by death, when we are reproached and slandered by the world, we may be grieved, but they do not prevail, nor overcome us; for the heart, notwithstanding, remaineth safe and quiet in God.

What care I, if the world hate me, if I displease not him that dwelleth in heaven? If this hatred continue daily, if sin rage, if the world talk and prate about me, I will pass over these things as though I heard them not. This is, indeed, to forsake the world; to die unto it, and to live without fear. We must

be occupied about no other thing, but that which is according to the will of God; we must speak nothing but what will please him, and which we know to be agreeable to his word. We must do those works which we know to be acceptable before him; whatsoever we do in our whole life, whether outwardly or inwardly, we must have his glory in view, and endeavour to fulfil his will. Then we shall be separated from the world, notwithstanding we may still live in it. If the Lord be on our side, we shall be in safety, in holiness and righteousness before him, all the days of our life.

We find that even Peter, Paul, and John, lived not without sin. When we desire to be holy before God, we must not trust to our own life and works, but to his mere mercy and grace. We must be so affected that we can say, Lord, if thou shouldest call me to an account, I should be unable by my own works to stand in thy sight: nevertheless, I glory that I am thy servant, for thou dost give me continually; and that thou hast promised to Abraham, that thou wilt for Christ's sake vouchsafe to show thy mercy unto me. If I of myself be not godly and righteous, Christ is godly and righteous; if I be profane, he is holy; if I be not without fear, he is void of all fear: thus I may, as it were, transfer myself to Christ. He will therefore have us to glory that we are godly and holy, but not by our own works.

When we teach in our sermons that salvation consisteth not in our works or life, but in the gift of God, men are slow to do good; they will not live an honest life, but will be disobedient, and falsely affirm that good works are prohibited. Nevertheless, God requireth us to lead an honest life outwardly; and he that doth not, shall at length receive due punishment. If we preach of an honest and godly life, the world will furiously attempt to build ladders to get to heaven; which God will by no means approve again, a dishonest and ignominious life doth not become christians. What, therefore, must we do?

Those who have respect to an honest and fair life only, it were better for them to be swallowed up in wickedness: yet notwithstanding, God will not have us to lead a filthy and dishonest life. If we lead an honest and upright life, we are apt to arrogate to ourselves that which belongs to God. We must therefore lead a quiet and peaceable life before the world, which may also be acceptable to God: but we must not esteem it so highly as to think that we thereby merit any thing from God. 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 him of his honour, and denieth Christ. Wherefore it would be better for him, (as hath been observed,) to be swallowed up in wickedness, than to declare himself to be a christian, yea, godly and holy; for in this he dishonoureth Christ in such a manner, that it is as much as if he declared that there was no Christ. If we do not acknowledge that God saveth us by his divine mercy, is it not as much as to say he is neither holy nor blessed? Therefore, if I be a christian, I must confess that I am one because Christ himself is holy. And although my conscience doth reprove me of sin, I must still persevere in this, that his holiness

is greater than my sins; thus, I must live honestly outwardly, and inwardly rest and trust in Christ

alone.

Zacharias turneth his speech to the child, and saith, And thou, child, shalt be called the Prophet of the Highest, for thou shalt go before the face of the Lord to prepare his ways. (verse 76.) This shall be thy office: thou shalt be the first, and shalt first begin that is, thou shalt be the prophet of the Highest. But what manner of prophesy shall this be? Thou shalt be the forerunner of the Lord, and shalt prepare his way. When any prince cometh, some one goeth before him to prepare the way. John doing the like, goeth before Christ, saying, "I am the voice of one crying in the wilderness, make straight the way of the Lord."

Such things hath no prophet at any time spoken; but they have prophesied of these things, that a prophet should come, who would establish a kingdom that should remain forever. This prophet doth live, even at the time when our Lord maketh his appearance. The gospel was preached, and baptism administered, by the coming and ministry of John; Christ also began, nearly at the same time.

Thus

we see that the office of John was, to prepare a way for the Lord. Which preparation is, to bring people to the knowledge of our Lord and Saviour Jesus Christ: for he is the grace, gift, king, and horn of our salvation.

No man can come unto Christ, except in the spirit of humility. John therefore teacheth men that they are sinners; he that acknowledgeth himself to be a sinner, and feeleth that he hath nothing whereof to boast, understandeth the voice of John; when he saith, prepare ye the way of the Lord, for he is at hand that followeth me, who is greater than I; him ye shall hear and obey. Thus John pointeth out the

way of salvation, through the Lamb of God that taketh away the sins of the world.

To give knowledge of salvation unto his people, by the remission of their sins. (verse 77.) That is, thou shalt begin the office, and minister the word, whereby is taught and learned how we are saved. Which salvation or blessedness consisteth in this, how we may obtain remission of sins, and become partakers of the grace of God: not how we may become famous through abundance of riches, glory, and power on earth, as the Jews have hitherto understood it; for where remission of sin is, there is merit, reward, or satisfaction; otherwise it could not be called remission of sin. We are therefore to understand how God forgiveth us our sins without works or merit, and saveth us by mere grace and mercy, by the following verse: Through the tender mercy of our God; whereby the day-spring from on high hath visited us. (verse 78.)

Here it appeareth, that those who teach and observe laws, works, and merit, strive against the mercy of God, and knowledge of salvation. For he doth not say that forgiveness of sin hath come by the prayers and works of the fathers, or of any of the saints, but through the tender mercy of God. This forgiveness of sin which cometh to us by mercy, is without our merit: for Christ the Lord, who is our Mediator, hath obtained it for us. God required that satisfaction should be made for our sins, and that his honour might be preserved; here we were able to do nothing; Christ alone was able to make the atonement. Therefore it is said, Through the tender mercy of our God, the day-spring from on high hath visited us. It is evident that it was not by our merit, but through mere mercy, that Christ came and offered himself as a sacrifice for our sins, that we might obtain eternal salvation. He is called the day-spring from on high, which signifieth his divinity; for he pro

ceedeth from the Father, as the beams do from the

sun.

To give light to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace. (verse 79.) These words of Luke, agreeth with those of Isaiah; where he saith, the people that walked in darkness, have seen a great light, &c. Here he referreth to Christ, who was to be the light of the world; who, by the gospel, was to enlighten the hearts of those that were held captive by Satan, and bring them to God; yea, and guide our feet into the way of peace. Thus ye have heard how Zacharias hath set forth the gospel and kingdom of Christ, with all the fruits and conditions thereof. It is a kingdom of grace, and of forgiveness of sins; also of peace, joy, quietness, salvation, and goodness. God grant that we may become thoroughly acquainted with this kingdom, and be made the happy partakers thereof. Amen.

SERMON XIV.

PHILIPPIANS, Chap. iv. verses 4, 5, 6, and 7.

Rejoice in the Lord alway: and again I say, Rejoice.

5 Let your moderation be known unto all men. The Lord is at hand.

6 Be careful for nothing: but in every thing by prayer and supplication, with thanksgiving, let your requests be made known unto God.

7 And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus.

THIS text is but short, nevertheless it abounds with true christian doctrine. In the first place, we are instructed how we ought to behave ourselves toward God and in the second place, how we ought to conduct ourselves toward our neighbours. Rejoice in the Lord always. This joy is the fruit of faith; as wit