Blessed be the Lord God of Israel: for He hath visited, and redeemed His People, and hath raised up a Horn of Salvation for us, in the House of His Servant David.

THIS was the language in which the aged Zacharias expressed the devout and joyful feelings of his soul. For a time he had been deprived of the power of speech, because he had not believed the words of the angel. But when the season of this temporary chastisement was over, the first use which he made of his tongue, was to break forth into praises and thanksgivings to God. Being filled with the Holy Ghost, he gave vent to his pious feelings in pouring forth that divine song, of which the text is the beginning. And what was the subject of his song? It was that great and glorious event, to which the people of God had always been looking forward with anxiety and hope; of which all the prophets had spoken; and of

which the pious remnant among the Jews were now in constant expectation, namely, the coming into the world of the promised Saviour; that righteous Branch, whom the Lord was to raise unto David; and who, as a King, was to "reign and prosper, and to execute judgement and justice on the earth." This event, so long foretold, so anxiously desired, was now about to be accomplished. His immediate birth had been announced by a messenger from Heaven. His Forerunner, himself, the subject of prophecy, was already born under miraculous circumstances. In the near and certain prospect therefore of the appearance of this glorious person, Zacharias spoke of Him, as if he were already come, and said, "Blessed be the Lord God of Israel, for He hath visited and redeemed His people, and hath raised up a horn of salvation for us, in the house of His servant David." We see then with what propriety this divine song is introduced into the service of our church: for if Zacharias had reason in the near approach of the event, to bless God for having visited, redeemed, and saved His people; much more reason have we to bless Him for these mercies, to whom they are so much more clearly and distinctly revealed. In this passage, the Mercies which we have received from the condescension and grace of God, are described by

three different terms, each of which I will separately consider and explain, showing the connection which subsists between them, and the grounds which, when taken together, they furnish for our gratitude and joy.

I. "God hath visited his people."

When God is said in Scripture to visit men, it sometimes means that He will come to them in wrath, and will inflict judgements and punishments on them. As when it is said, “I will visit the iniquity of the Fathers upon the children unto the third and fourth generation." And again, "I will visit their offences with the rod, and their iniquity with stripes." And again, "Shall I not visit for these things?" (saith the Lord,) "and shall not my soul be avenged of such a nation as this ?" But such, clearly, is not the meaning of the expression in the text. Here it signifies, as the sense plainly shows, a merciful interposition; a signification in which also the word is often used in Scripture. As when the Lord is said to have "visited Sarah, so that she conceived a son in her old age." In like manner, He is said to have visited the Israelites in Egypt, when He sent Moses to deliver them out of that cruel bondage. Thus also the Psalmist prays in behalf of the church, and nation of Israel. "O Lord of Hosts, look down from Heaven, and behold and visit this vine :" that is, re

gard it with favour, and show mercy unto it. In this sense, then, the Lord is said in the text to have visited his people. Zachariah blesses and praises Him for His merciful interposition in their behalf. But of what kind was this interposition? In what particulars did this His, mercy show itself? For we have as yet reached but a part of the sense of the expression. The Lord indeed did mercifully interpose in behalf of his people. But this is not all which is meant. He visited them in mercy. But he did more. He fulfilled the expression literally. He visited them also in Person. He not only interposed to show them mercy: but He came himself to bring and to dispense that mercy. He laid aside his glory as God. He came down from Heaven; and entered into this world. Yea, He came in our nature; and to the astonishment of the heavenly world was found in fashion as a man. Born of a woman he became partaker of flesh and blood. Born under the law, He became, though himself the Lawgiver, yet subject to the Law. And all this he did, be it remembered, in mercy to man; on a gracious errand of love and peace. On contemplating this extraordinary event, well may we adopt the Psalmist's words, and say, " Lord, what is man that thou art (so) mindful of Him? And the Son of man, that Thou (thus) visitest Him?"

When God would graciously interpose in our behalf; when He would show mercy to us; was there no messenger to be found but the Lord of Life Himself? No, my brethren, there was none else. It was only by visiting us, by coming down from Heaven, and taking our nature that He could accomplish his gracious purpose in our behalf. We shall better understand in what this necessity consisted, when we consider the next Particular presented in the text.

II. He hath redeemed his People.

To redeem is to deliver out of bondage, or captivity, by the payment of a price. When therefore it is said that the Lord has redeemed us, or has paid a price for our deliverance, it is implied that we were in a state of bondage, or captivity. And this is the state of men by nature. They are prisoners to the Justice of God, shut up under his righteous sentence to condemnation. Of fenders against his holy law, they here incurred the penalty which is due to their offences. Having forfeited the favour of the Almighty, and provoked the severity of his wrath, they have been delivered up by Him in bondage to Satan, and to their own lusts, reserved for the judgement of the great day. Such is by nature the state of men. And what hinders them from being set free? What prevents the Almighty from remitting the