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forth at once in an impetuous and irre- Secr. I. fistible torrent of thanksgiving;
" BLESSED be the Lord God of
It was no new thing for “ the God " of Israel” to “ visit and redeem his “ people.” He had often done it, when they were in affliction and captivity. But fo to visit and redeem, was not all that he intended to do for his chosen. Through things temporal he was desirous that they should look at things eternal, and carry on their views from a bodily to a spiritual redemption, in which all his counsels terminated; a redemption to be effected by his visiting mankind, dwelling among them in a tabernacle of flesh, and in that tabernacle offering up the true propitiatory sacrifice ; a redemption, that should extend to Gentiles as well as Jews, and of both make one people, a new Ifrael, of which he should be the Lord God, for evermore. How gracious this vifitation! How astonishing this re· Luke i. 68, &C.
Sect. II. demption! « Blessed be the Lord God
“ of Israel, for he hath visited and re“ deemed his people,
2. “And hath raised up an horn of
“ salvation for us, in the house « of his servant David."
In the Old Testament, we read continually of Saviours and Deliverers “ raised up" by God, to rescue his people, from time to time, out of the hands of their oppressors. But of them we may fay, as the Apostle does of the Levitical priests,
They were not suf“ fered to continue, by reason of death." And therefore, we may argue in one case, as he doth in the other, that none of them could be the true Saviour of Ifrael, the subject of the promises. Neither Mofes, who brought them out of Egypt, nor Joshua who settled them in Canaan, was “He that should come,” but they were still to “ look for ano" ther.” And so on, through the whole calendar of temporal saviours, who, like the legal ministers, “ served only," - Heb. vii, 23.
by their wars and victories, “ to the Sect. II. “ example and Thadow of heavenly " things.” The body, or substance, in either instance, “ was of Christ.” For he who arose “a Priest for ever," arose also “a King immortal ;” a mighty born, or power of salvation ; a Moses, to deliver us from this present evil world ; a Jofbua, to put us in poffeffion of the heavenly Canaan; in short, every thing, to fill up every prefigurative character. This mighty Saviour, this omnipotent king of Israel God raised up “ in the “ house of his servant David,” as he had promised, “ that of the fruit of his “ body according to the flesh, he would s raise up Christ to fit on his throne." And to this agree the words of the an. gel, at the annuntiation, “ The Lord “God Thall give unto him the throne “ of his father David, and he shall
reign for ever and ever over the house “ of Jacob, and of his kingdom there “ shall be no end b...
* Psalm cxxxii, 11. Acts ii. 30.
Luke i. 32.
3. “As he promised by the mouth
“ of his holy prophets, which “ have been since the world
In a matter of so great consequence as man’s redemption, God left not the world without information, from the beginning : fo that wherever we find ignorance, it must be charged to the account of man, as having rejected, and not to that of his Maker, as having denied the necessary means of instruction. We see the christian church now supported, in her belief of Meffiah's fecond advent, on which all her hopes are fixed, by the discourses of the Apostles, as the antient church was supported in her belief of his first advent, by the discourses of the prophets. There is no more difficulty in one case than in the other. The ancients lived in faith, and so do we. They died in faith, “ not having received the promises,” and so must we : for though some promises are fulfilled, yet others are not, nor can be, in this world. Our know
lege lege is not the less certain, nor our faith, Sect. II. built upon it; the less firm, because we have not exact and adequate notions of the manner of Christ's coming, the circumstances of the last judgment, and the glory that is to follow. The facts áre sufficiently predicted; for an idea of the mode we must be contented to wait, till faith Thall give place to fight. And let the same observation be applied to the patriarchs and Israelites.
66**- That 'we should be faved
The enemies and the salvation, here intended by Zacharias, are, without doubt, spiritual. Such a salvation therefore, from such enemies, God
promised by the mouth of his holy
prophets which have been since the “ world began.” When he saved his people of old from their enemies, and from the hand of all that hated them, his mercy fo displayed was a figure for the time then present, a pledge and earnest of eternal redemption; as if he -D