Luke 1

FOr as much as many have taken in hand to set forth in order a declaration of those things which are most surely believed among us.

Even as they delivered them unto us, which from the beginning were eye-witnesses, and ministers of the word.

It seemed good to me also, having had perfect understanding of all things from the very first, to write unto thee in order, most excellent Theophilus.

That thou mightest know the certainty of those things wherein thou hast been instructed. Lukes Evangelical History has this pecular to it self, That whereas the Histories of the other Evangelists are written to the whole World, having no particular Inscription, or Dedication. Luke dedicates his to a particular Person, named Theophilus; for tho that Name signifyeth, one that loveth God, yet I cannot think it is to be taken here Appellatively, it being commonly used as a Proper Name. Parents in former Ages giving Children Names generally either expressive of their Childrens Duty to God (that by their Names they might be put in mind of it) or Expressive, of Gods Mercy to themselves in giving them such Children. The Evangelist here suggesteth, That many had taken in Hand, orderly to Write an account, of the things which were certainly believed amongst the Iews; some think that Luke here reflecteth upon some, that even so early had given false accounts of our Saviours History; for there were several pretended Gospels wrote, called, The Gospel of the Nazareans, of Thomas, Mathias, Nicodemus, and many others which the Church soon saw cause to reject. But others think that Luke does not at all reflect, and possibly those Figments were not so early; but Luke observing that many did Write this famous History, and some possibly, for want of due information, not so exactly, as they might, yet as they were delivered to them, from such as from the beginning were Eye-Witnesses, and Ministers of the Word, but possibly might not be able so exactly to inform them or the Writers not so able duly to digest them (for most think Matthew, Mark and Iohn wrote after.) Or possibly, because there being then no Printing, but all in Manuscripts, because he thought, his Friend Theophilus (to whom he knew such an History would be grateful) might not have come to the sight of those Manuscripts, he undertakes not without the direction of the Holy Spirit as appeared afterward) to Compile an History of these things, to which he was either incouraged by the example of others, or recited by the Mistakes of those who had done it having the advantage perfectly to understand all things the first. most think that this advantage arose not from his Personal Knowledge. but his Converse with the Apostles and other Ministers of Christ; for he says no more, v. 2. then even at the delivered them unto us, which from the beginning were Eye-Witnesses, and Ministers of the Word. By which it to be hinted to us, that he was no Eye-Witness, Minister of the Word. To understand by the Word in that v. Christ (whom Iohn indeed so calleth, Iohn 1.1.) seemeth to me too hard, considering the Word in the Evangelists, does ordinarily signify the Gospel, and no where Christ but in Iohn 1.1.2. &c. That thou mightest know the certainty of th se things wherein thou hast been instructed. That this, by the Relation of others. Before I pass this Preface, I shall make some Observations upon it. 1. That even from the beginning there were some Cheats, in reporting matters of Fact concerning the Church, whether Luke intended to reflect on them, or no, if we may believe any thing of Ecclesiastical History, there were some false Gospels and before the time of the Gospel there were Apocryphal Writings relating to the History of the Old Testament, No Writings but the Scriptures deserve our Faith, (otherwise then they agree with them) in things of which they give us an account. 2. In Lukes time the History of the Gospel was most surely believed, as being delivered from Eye-Witnesses. 3. Men ought to have perfect understanding of matters of Fact before they Write them. Whoso Writes a History upon incertainty, imposeth upon all future Ages. 4. A Knowledge of Certainties, is, what all good Men ought to aim at in Writing, and Reading. It is a mean Soul that can feed upon an incertainty, and they are as mean that spend their time in catoring such Food for reasonable Souls. Mens understandings are given them for Nobler uses, than to gain the Notion of a False-hood, and they are low-born-Souls that can spend their precious Hours in such Cookery, let the Sauce with which they serve it up be never so Artificial.

There was in the days of Herod the king of Judea, a certain priest named Zacharias, of the course of Abia, and his wife was of the daughters of Aaron, and her name was Elizabeth. The Holy Ghost for infinitely wise Reasons, giveth us here an account both of the time when Iohn the Baptist was born, and also of his Parentage. It was in the time of Herod the King of Judea, that is, he who was the Son of Antipater (not Herod the Tetrarch of Galilee, of whom you read, Luke 3.1. who put Iohn Baptist to Death (that was thirty one or thirty two years after this, he is usually called Herod the great, who fought his way to the Government of the Jews (under the Romans) and came to his Throne by the Slaughter of the Iewish San edrim, by which means he also extinguished all the Government, which till his time held in the Tribe of Iudah, tho not in a single Person, (for that was destroyed in Iohn, soon after the time of Iudas Maccabeus) yet in a Select Number out of that Royal Tribe. So that in this Herods time the Prophecy of dying Iacob, Gen. 49.10. was fulfilled. The Scepter, that is, the Government departed from Juda, and the Lawgiver from his Feet, which was a certain Sign (in order to the fulfilling of that Prophecy) that Shilob, that is, the Messias was coming. This for the time. A certain Priest, named Zacharias, some will have him to have been the High Priest, or his Deputy, but that cannot be, for the High Priest was but one, and so not within the Courses of the Priest, but of the Eldest Family from Aaron; and tho it be said v. 9. that his Lot was to Burn Incense, yet it must not be understood of the Incense mentioned, Lev. 16.12. to be Burned upon the yearly Day of Exp ation, (which indeed none but the High Priest might do,) but of the daily Incense mentioned in the Law, Exod. 30.6, 7, 8. which any of the Priests did in their Courses. This Zacharias was of the Course of Abia. The Eldest Son of Aaron was always the High Priest, his other Sons were Priests; in a long Course of time, their Descendants so Multiplyed, that they were too many all at the same time to Minister in the Temple. David therefore divided them into Courses, each Course waited their Month, 1 Chron. 24.5, 6. there is an account of the Distribution of the Priests into twenty four Courses. In Davids time the Eighth Course, was the Course of Abia, it appeareth by Nehemiah 124, 17. That after the Captivity they kept the Denominations of these Courses, but it is probable the order of them was altered. We Read of Abiah, in Nehem. 12. but whether his was then, or at this time when Luke Wrote his Gospel, the Eighth Course I cannot tell. It is enough for us, that Zachariah was one of the ordinary Priests of the Course of Abia. Whose Office it was to serve in the Temple in his Course (which was the Course of such as derived from the Abia, mentioned in 1 Chron. 24.5, 6.) And his Wife was of the Daughters of Aaron, and her Name was Elizabeth. This is added not to signify Zacharias his obedience to the Divine Law, which obliged the Priests to marry within their own Tribes, for the reason of that Law, being only to prevent the Confusion of the Inheritances, which fell by Lot to the several Tribes, and by the Will of God were to be so kept distinct, th Tribes of Levi having no such Inheritance, might intermix with any other Tribe, and did so, the High Priest was only obliged to Marry some of his own people, Levit. 21.14. and Iehojada, 2 Kings 11. 2. Married one of the Tribe of Iuda, but it is added to show the Honourableness of Elizabeths Stock. Moses and Aaron, were the two first Governours of the Israelites. Elizabeth was not only of the Tribe of Levi, but descended from Aaron, whom God made the Noblest Family of the Levites. Her Name was Elizabeth. It is an Hebrew Name, Exod. 6 23. and (as you may see there) was the very Name of Aarons Wife the Daughter of Aminadab, and Sister of Naashon. As it may be variously Written it signifyeth, The Rest, or the Oath, or the Rod of my God.

And they were both righteous before God, walking in all the commandments and ordinances of the Lord, blameless. That they were not Righteous by a perfect Legal Righteousness, being not guilty of any Sin is certain, for so there is none Righteous, no not one, but so Righteous, as that God accepted them, and looked upon them as Righteous, as Abraham believed, and it was imputed to him for Righteousness, tho he Sinned in the denyal of his Wife, &c. or as it is said of David, 1 Kings 15.5. He did that which was Right in the Eyes of the Lord, and turned not aside from any thing which he commanded him all the Days of his Life, save only in the matter of Vriah. They also Walked in all the Commandments and Ordinances of the Lord, Blameless. A Man's Blameless Conversation before the World, is a piece of his righteousness, but will not make up alone such a Righteousness, as will testify his Acceptation with God, or Righteousness before him; he must in the first place, Walk in the Commandments, and in the Ordinances of God. There is a Duty towards God, as well as toward Men: and that Duty lies in the keeping his Commandments, his Ordinances for the fear of the Lord, must not be taught us by the Precepts of Men. Yea, and in all the Ordinances of God having a respect to all Gods Commandments, and making this his constant Course and Practice not doing it by fits, he must also be blamless towards Men. Here is a true Pattern of what a Married Couple should be, especially where the Husband waits at the Altar, and is imployed in the holy things of God. A Bishop must be blameless, 1 Tim. 3.2. v. 8. A Deacon Grave, not double Tongued, not given to much Wine, not greedy of filthy Lucre—v. 10. Blameless; and v. 11. Even so must their Wives be Grave, not Slanderers, Sober, &c. such were Zacharias and Elizabeth. Such ought all Ministers of the Gospel, and their Wives to be.

And they had no child, because that Elizabeth was barren, and they both were now well stricken in years. Amongst all Earthly Blessings, there is nothing we more desire then Children, in whom we have a kind of Perpetuity, living in our Species and in our Posterity, when we are dead in Nature; but as God for our Tryal, does often deny us other good things which are the great objects of our desires, so he does often deny his own People this great Blessing. Sometimes he withholdeth it a long time from those to whom he at length giveth it. Barrenness in Israel was a Reproach. See v. 25. and 1 Sam. 1.6. There was a promise to Abraham of a plentiful Seed, hence amongst the Jews, she that was Barren hardly thought her self, or was judged by others a Genuine Daughter of Abraham. Both Zachariah and Elizabeth, were now well stricken in Years God chuseth this Woman naturally Barren, and now Aged, also, to be the Mother of Iohn the Baptist, therein working a double Miracle; and it is observable in Holy Writ, that when God denyed to any Women Children for some long time, and then opened their Wombs, they were the Mothers of some Eminent Persons, whom God made great use of. Thus it was with Sarah, Rachel, the Wife of Manoah, Hannah, 1 Sam. 1. and this Elizabeth.

And it came to pass, that while he executed the priests office before God in the order of his course,

According to the custom of the priests office, his lot was to burn incense when he went into the temple of the Lord. The Priests were Multiplyed to an exceeding Number, we find an account of more then 4000 upon the return out of the Captivity of Babylon, Ezra 3.36, 37, 38, 39. they were doubtless afterward multiplyed to a far greater number, Iosephus tells us there were a thousand in a Course; whether they held to twenty four Courses as in Davids time or no I cannot tell. There were several parts of the Priestly Office, which it seemeth by this Text, the Priests of the Course that Ministred, divided amongst themselves by a Lot, one part of their Work was to Burn Incense Morning and Evening. It seems this was that part of the Priestly Office, which Zacharias was by Lot to Exercise.

And the whole multitude of the people were praying without, at the time of incense We are told, that the order of the Jewish daily Service was this. Twice in the Day the Priests. (whose Course it was to Minister, or such of them whose Lot it was) went into the Holy Place to Burn Incense according to the Law, Exod. 30.7. when they went in A Bell Rung to give notice, that it was the hour of Prayer; there were constantly there, 1. The rest of the Priests of the same Course. 2. The Levites. 3. Their Stationary men, who represented the whole Congregation, and laid their Hands upon the Beast slain. 4. So many more of the People as would Voluntarily come, and it was very ordinary for many to go (thus we read Acts 31. of Peter and Iohn going into the Temple at the Hour of Prayer) these made the Multitude of whom it is said, that while the Priest was Burning Incense, they were without, not without the Temple, but in the Court of Israel, without the Holy Place, in which the Priests was Burning Incense. Praying so they used to do privately by themselves. There is a Text in Ecclesiasticus, Ch. 50.15. which (tho it be not Canonical Scripture, yet as Credible as any other Civil History, and will much help to make the Readers understand the order of the Jewish Service, and what this Text says.

And there appeared unto him an angel of the Lord, standing on the right side of the altar of incense. Tho we Translate it appeared, yet in the Greek it is, there was seen of him. An Angel indeed was there, whether the Angel Gabriel or no, or in what form he appeared, it is not said. It is by some observed, That untill the Vrim and Thummim ceased. No Angel appeared to any Priest Executing his Office, after this it is observed by others, that most appearances of Angels to the Priests were, when they were imployed in their Service in the Temple.

And when Zacharias saw him, he was troubled, and fear fell upon him. We are naturally affrighted, at sudden, and unusual things, but especially at any Divine appearances, whether God himself takes a shape, or Authorizeth an Angel to do it. So was Daniel, Ch. 10.7, 8. and Manoah and his Wife, Iud. 13.20. and Paul, Acts 9. for tho God does not make these appearances to affright us, yet such is the Imbecillity of our Natures, that we cannot but be shy at them, and start from them, and it is but reasonable, that God should by this means, both declare his own Glory and Majesty, and also humble his Poor Creatures, and make them more Impre sive, and Receptive of his Divine Revelations. It is reasonable God should keep and declare his Majesty, tho we keep and declare our Infirmity.

But the angel said unto him, Fear not, Zacharias, for thy prayer is heard, and thy wife Elizabeth shall bear thee a son, and thou shalt call his name John. Altho the great God useth so to show himself to the best of his own People, as to imprint upon them a sacred aw of his Majesty, yet he never suffereth the Souls of his People to sink under those apprehensions. The fir t Words, the Angel says to Zacharias, are, Fear not Zacharias. I am no bad Messenger to thee, but a good Messenger from God, to tell thee, Thy Prayer is heard. This is good news to any Soul. But of what Prayer the Angel here speaketh, is a little further question, for it follows, And thy Wife Eliz beth shall bear thee a Son. It is believed that the Priest while he Burned Incense, did offer up Prayers, but that he had now offered Prayers to God for issue, is not so probable, considering that both he and Elizabeth were well stricken in years, and probably past Children. Some therefore think that those Words. And thy Wife Elizabeth, &c. are given him only as a Sign, that his Prayers were heard. And added to signify that as a further Mercy to him than what he asked, Elizabeth should conceive. Nor do I see any reason why we should restrain the Prayer mentioned to the Prayer he had now made, and not expound it of those many Prayers which Zacharias had before made, which tho God had delay'd to Answer, yet the Angel assures him, should now be answered with Relation to issue, And thou shalt call his Name John, which is the same with Iohanan in the Hebrew, and signifies Gracious. The Angel directed Ioseph to call Christs Name Iesus, Because he was to save his People from their Sins, and he directeth Zachariah to call his Sons Name Iohn, because he was to open the Kingdom of Grace, and to Preach the Grace of the Gospel, through Jesus Christ.

And thou shalt have joy and gladness, and many shall rejoyce at his birth. None ought to have so mean thoughts of these Words of the Angel, as to think that they are only expressive of that Affection, which commonly discovereth it self in us, when God giveth us Sons, especially after a long Barrenness, but of a further joy and gladness, his Parents should have upon a spiritual account afterwards exprest. Many shall rejoyce at his Birth, Ioh. 5.36. they rejoyced in his light, the glad Tidnigs of the Messiah being come into the World, which he brought. The Papists think they have a ground here for their Holy-day, they keep to his Honour, and their Apish Carnal rejoycing, which certainly, was not so valuable a thing, as for an Angel to foretel. The Angel speaks of the great Acceptation with the People, (many of them) which Iohns Doctrine should have, so that as our Saviour says, From his Days the Kingdom of Heaven suffered Violence, and the Violent did take it by force. But he further openeth his meaning, in the following Verses.

For he shall be great in the ight of the Lord, and shall drink neither wine nor strong drink, and he shall be filled with the holy Ghost, even from his mothers womb.

And many of the children of Israel shall he turn to the Lord their God. We have a natural Ambition to be great, but it is only to be great in the sight of Men, thence one Man coveteth Riches, another Honours, and Reputation, but the true greatness is to be great in the sight of the Lord, who does certainly judge with the truest and most infallible Judgment. In Gods sight he is a great Man, of whom God maketh a great use, especially in turning many Souls to himself. Consider Iohn separately from his Work, and the Concurrence of God with his Work, he was a very little Man, and so looked upon, by the Pharisees and Rulers, who would not believe in him. His Father was an ordinary, Priest. For Titles and Dignities, he had none, Iohn the Baptist was his highest Title. For his Clothing, he was not Clothed in soft Rayment (as Princes Chaplains) he was Clothed with a Skin, with Camels Hair, and had a Leathern Girdle about his Loyns, yet Christ says of him, Among those that were born of Women, there had not risen a greater than John the Baptist, he had no Palace, no Stately Habitation, he lived mostly in desert Places little Inhabited. Nature was his Cook, that provided him Locusts and wild Honey. Where was his greatness, but in this? He was a great, and faithful Preacher of the Gospel; and God Blessed his Labours to convert Souls. They are little Men, that do little of the Work, for which God has sent them into the World, and do little good in their Generation. He shall drink neither Wine nor strong Drink by strong Drink is meant any Drink which ordinarily intoxicateth. This was the Law of the Nazarites, Num. 6.3. It was forbidden the Priests during the time of their Ministration upon pain of death, Levit. 10.9. No lovers of Wine and strong Drink can be great Men in the sight of God. The Minister of the Gospel must not be one given to Wine, 1 Tim. 3.3. Titus 1.7. And he shall be filled with the Holy Ghost, even from his Mothers Womb. This is true, both as to Prophecy (which is an extraordinary Gift of the Holy Ghost) and also of the Holy Ghost considered as a Sanctifying Spirit renewing the Heart. For many of the Children of Israel shall he turn to the Lord their God. Then it seems there is another Conversion besides the Conversion of Men from Paganisme. Iohn (with the assistance of the Holy Ghost) was an Instrument to turn many of the Israelites, who already Verbally owned the true God, but were Drencht in Errors and Superstitions, and loosness of Life, to the Lord their God, by Repentance, and this he did by Preaching both Law and Gospel to them. This made him a great Man, for Dan. 12.3. They that turn many to Righteousness, shall shine as the Stars for ever and ever.

And he shall go before him 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. God was last spoken of, he must therefore be the him mentioned here, before whom Iohn the Baptist was to go, according to the Prophecy, Mal. 4.5, 6. from whence is an evident proof, that Christ was the Lord our God, before whom Iohn the Baptist came, in the Spirit and Power of Elias, and therefore he is called Elias, Mal. 4, 5. as expounded by Christ, Matth. 11.14. Mark 9.11. The Jews not understanding this, keeps them in a vain expectation of a Messiah to this Day, and of a Personal coming of Elias before him; it is the observation of some learned Men, that where the word Power is added to the Spirit, or holy Ghost, it signifies a more than ordinary measure, and Influence of the Spirit as in this Chap. v. 35. Acts 10.38. 1 Cor. 2.4. 1 Thess. 1.5. But I rather think, that by that Phrase, In the Spirit and Power here is meant, with the same Zeal and frame of Spirit that Elijah had; we have before in our Notes upon Matthew, showed in how many things Iohn the Baptist was like Elijah, to say nothing of his Habit, and the Severity of his Life, in respect of the most corrupt time, wherein they both lived, their faithfulness in their Ministry, their Warmth and Zeal in their Work, their boldness not fearing to reprove Princes for their Errors, &c. to turn the Hearts of the Fathers to the Children. Malachy addeth, and the Hearts of the Children to the Parents, instead of which Luke has, and the disobedient to the Wisdom of the just, that is, to bring both Young and Old to Repentance. The Hearts of the Fathers amongst the Jews to the Doctrine of Christ, and his Apostles their Children, and the Hearts of the Iews, which with respect to Abraham, Isaac and Iacob, and David are Children, to the Doctrine which they imbraced, and the ways of God wherein those just Men walked, which is the Doctrine of Wisdom. To reconcile many amongst the Jews to that which some of them own and profess, tho others of them are yet Apostatized, and yet led away, with the Superstitions of these Degenerate, and Corrupt times. To make ready a People prepared for the Lord, to acquaint this part of the World with the Messias, and to prepare them for receiving him and his Doctrine, which is presently to be revealed by himself, taking off Peoples Prejudices, and discovering and commending Christ to them. Or by bringing Men to a true Repentance for their Sins, and a Sense of them, till which they cannot believe to prepare them for a more Internal Reception of the Lord Jesus Christ. For Iohn is said to have Preached the Doctrine of Repentance for the Remission of Sins, and to have Preached, saying, Repent for the Kingdom of Heaven is at Hand. Also defaming the Pharisees who were the great Enemies of Christ, by detecting to the People their Hypocrisy. Thus he made ready a People prepared for the Lord.

And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years. The Words are much the same with those of Abraham Gen. 15.8. whereby shall I know I shall inherit it, viz. the Land of Caanan? And Mary v. 34. of this Chapter, when the same Angel had told her she should have a Child, v. 31. says, How shall this be seeing I know not a Man? Gideon also asked a Sign Iud. 6.17. To our appearance and Judgment there seemeth no great difference betwixt these, and Zachariah in this place asking a Sign. Only Zachariah here opposeth his own sense and reason, to the Words of the Angel, yet we shall hear a different issue of this Question, or answer to it.

And the angel answering, said unto him, I am Gabriel, that stand in the presence of God: and am sent to speak unto thee, and to show thee these glad tidings.

And behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season. It is by some observed, That before the Captivity of Babylon we read of no name of any Angel, who have no names as we have, but assume names to declare the nature of their ministration, and that Gabriel signifieth the Power, or the strength of God, because the declaring of the Gospel which the Apostle declares Rom. 1.16. The Power of God to Salvation, seemeth to have been his peculiar Ministration. We Read of this Gabriel, Dan. 8.16. and 9.21. where we find him foretelling the Messias, and the working of Mans Redemption: to which Prophec es he doubtless refers Zacharia in saying I am Gabriel. We again shall meet with him, v. 26, 27. Six after this, appearing to the Virgin Mary, and telling her she should bring forth the Messiah, he addeth, that stand in the presence of God, as the good Angels always behold the Presence of our Heavenly Father (as our Saviour tells us) and are ready to be sent about his Messages, (whence is the Name of Angels) they are called Gods Ministers, Psal. 103.21. & 104.4. and am sent to speak unto thee, and to show thee glad tidings. God sent me on purpose to declare this thing to thee. Which Zachariah might have known by the time and place, when he appeared, at the time of Prayer, at the Altar in the holy Place, where the Evil Angels used not to show themselves. And behold thou shalt be Dumb, and not able to speak until the Day that these things shall be performed. Divines have perplexed themselves, to give a just account of this signal Punishment of so good a Man. Whether they have said enough to satisfaction I cannot tell. Abraham upon the same Q e tion, was gratifyed with a Sign, Gen. 15.9.10. so was Gideon, Iud. 6.17. where there is no difference in the Words, or in a Fact, there may be a great difference in the Heart, and its inward Habit and Motions, from which those Words proceed, and we must allow God to see that, better then we can discern it by the Words. Before Abrahams time, we read of no such Experience of Gods power in such Cases, neither do we find that Abraham desired a Sign as to this, that God would give him a Child, but only as to the Lords giving his Posterity Canaan. Besides, that it is said, v. 6. He believed, and it was counted to him for Righteousness, and the Apostle extolleth his Faith, Rom. 4.19. Being not weak in the Faith, he considered not his own Body now dead, when he was above a hundred years old, nor the deadness of Sarahs Womb, he staggered not at the promise through unbelief, but was strong in Faith, giving Glory to God, being fully persuaded that what he had promised, he was able to perform. So as he asked not a Sign for the begetting of a Faith in him, he believed the Lord without a sight, only, fearing his own Heart, he asked a Sign for the further Increase and Confirmation of his Faith. Besides, Zachariahs punishment was Gentle, and of that Nature that it also carried with it an Answer to his desire. It was only the Privation of Speech, until the Words of the Angel should be fulfilled. Because thou believedst not my Words. The Words of God by his Messengers are to be believed, and the not believing their Words, which they speak truly from him, and as so sent, is a Sin God will severely punish. It is all one, not to believe God, as not to believe those whom he sends, speaking what he bids them. Which shall be fulfilled in their Season. The Unbelief of Men shall not make the Word, and promise of God of no effect. But Gods promises have their Seasons, before which we must not expect the Accomplishment of them. Habakkuk 2.3.

And the people waited for Zacharias, and marvelled that he tarried so long in the temple.

And when he came out, he could not speak unto them, and they perceived that he had seen a vision in the temple, for he beckned unto them, and remained speechless.

And it came to pass, that as soon as the days of his ministration were accomplished, he departed to his own house. While the Priest was in the holy Place, the People were in tha p rt of the Temple called the Court of Israel, or the Court of the Pe ple, praying, when he had done, he came out, and blessed them according to the Law, Num. 6.23, 24. where is the form of Blessing, which he used, for this, the People waited before they went home. Whether the Angels Discourse with Zacharias was longer, or his Amazement at the Vision made him stay longer then the Priest was wont to stay, it is uncertain; but so he did, and when he came out, he was not able to pronounce the Blessing, nor to speak at all, only he beckneth to them, by which the People judged, that he had seen some Vision. Yet Dumbness being none of those bodily defects, for which by the Law they were to be removed from the Priests Office, nor having any great Work in which he used his Tongue during his Ministration, which was more the work of the Hands, he accomplished the Days he was to Minister, and then departed to his own House, for in the Days of their Ministration they had their Lodgings in Buildings appertaining to the Temple.

And after those days his wife Elizabeth conceived, and hid her self five months, saying,

Thus has the Lord dealt with me, in the days wherein he looked on me, to take away my reproach among men. How long after those Days the Scripture says not, but it is probable it was soon after, as in the Case of Abraham. And in the Case of Manoahs Wife, Iud. 13.3. who conceived presently after the Revelation, and hid her self under ground, not that she hid her self from seeing any Person, but she concealed from those whom she saw, the hopes that she had of her being with Child, and perhaps what her Husband had let her know by Writing of the Revelation he had from the Angel, not that she her self doubted the thing, that were unreasonable to presume after the seeing of her Husband made Dumb for a Sign of it, and her next Word will let us know the contrary, but to avoid the Discourse of People upon so unusual a thing, who might possibly think her too Vain in speaking of a thing so improbable, and unlikely as this was. In the mean time she did not Conceal her self from God, but said, Thus has the Lord dealt with me, Ascribing it all to the Power of God, who keepeth the Key of the Womb in his Hand, and maketh the Fruit of it his Reward, In the Days wherein he looked upon me, it is the same with, v. 48. he has regarded the low Estate of his Hand-maid. The Favour of God to his Creatures is oft expressed under this Notion, Psal. 25.18. and 84.9. and 119.132. To take away my Reproach amongst Men. Barrenness is no more then a Reproach amongst Men, it was more especially a Reproach to Iewish Women, not only in regard of the Expectation of being the Mother of the Messias (for none could expect that but a Virgin, Isaiah 7.14. and she of the Tribe of Judah, to which the Messiah was promised, and one of the House of David, to whose Family he was promised as a Branch) but in regard of the special promise to Abraham, to whom a Seed was promised, numerous as the Dust, and as the Stars, to which the Barren Woman, could contribute nothing. It is a great Mercy when God favoureth his People with any Providences, which take away their Reproach amongst Men, and a just cause for his Peoples thankful acknowledgment.

And in the sixth month, the angel Gabriel was sent from God, unto a city of Galilee, named Nazareth.

To a virgin espoused to a man whose name was Joseph, of the house of David, and the virgins name was Mary. In the sixth Month, that is, after Elizabeths conception, thus it is Expounded afterward, v. 36. The Angel Gabriel, the same Angel that had appeared in the Temple to Zacharias, who seemeth to have had a special Ministration, with reference to that part of Gods Will, which was predictive of the Messias, he was sent from God, (without whose command the Angels do not move) to a City of Galilee called Nazareth. There Ioseph lived, from thence he went, Chap. 2.4. The Angel came to the Virgin, who is here described by her Name Mary, and her Relation, she was espoused to one Ioseph, who is said, to be of the House of David. Matthew reduceth his Genealogy to prove him to be so.

And the angel came in unto her, and said, Hail thou that art highly favoured, the Lord is with thee, blessed art thou among women. Virgins betrothed, until the Consummation of their Marriage, were ordinarily kept in their Friends House, thither came this Angel, and says, Hail thou that art highly favoured. The Word Translated Hail signifies Rejoyce thou, or is as much as God save thee. It is not the form of a Prayer (as the Papists use it) but an ordinary Salutation, as much as, God save you or, Good-morrow is amongst us, Thou that art highly favoured,, the word comes originally from which signifyeth in Scripture two things. 1. The free Love, and favour of another bestowed on any, that it is taken, v. 30. thou hast found favour, Eph. 1.6. to the Praise of the Glory of his Grace. 2. It signifies good Habits in the Soul, as 2 Pet. 3.18. grow in Grace, Col. 3.16. Singing with Grace in your Hearts. Hence the Verb, a Participle from which the word here used is, may signify two things. Either thou hast received Grace or favour rom God, or, 2. Thou that habits. The first seems to be its sense in this place it followeth in the verse. Blessed art thou, so also it is expounded thou hast found favour with God. So as the Virgin was the object of Divine Grace, as we are, and therefore not to be prayed to, as the Fountain of Grace, she her self had nothing but what she received. This whole verse seemeth to be only a Salutation, there is nothing of a Prayer in it, the Angel does only take notice of her, as a favourite of Heaven, one dear unto his Lord, with whom God was in an especial manner, and whom God blessed above the rate of those ordinary Blessings, with which he blesseth other Women.

And when she saw him, she was troubled at his saying, and cast in her mind what manner of salution this should be. It seemeth that she did not only hear a voice, and saw an ordinary appearance, but the appearance of the Angel, was attended with some manifestation of the Glory of God, which affected her and made her admire, what the meaning of this should be, that God should send an Angel to her, and with such a kind of Salutation.

And the angel said unto her, Fear not, Mary, for thou hast found favour with God. This expounds those words, thou art highly favoured, v. 28. and lets her know, that he came upon no ill design unto her, neither upon any Humane errand, nor yet with any message of evil tidings from God, for she was one for whom God had a favour.

And behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name Jesus.

He shall be great, and shall be called the Son of the Highest, and the Lord God shall give unto him the throne of his father David.

And he shall reign over the house of Jacob for ever, and of his kingdom there shall be no end. These three verses contain the substance of the Angels message, or errand to the Virgin, to tell her she should be the Mother of a Son. By what name she should call him, and what he should be. In telling her this, who knew her self to be a Virgin, one who had not known Man, (as she expresseth it, v. 34.) he plainly mindeth her that the Prophecy Isaiah 7.14. should be fulfilled in her. Thus far the Angels Word signify a promise. And thou shalt call his name Iesus, the Angel, Matth. 1.21. says the same to Ioseph and expounds it, adding, for he shall save his People from their Sinns, and thus the Prophet expoundeth it who says, Isa. 7.14. his name should be called Emanuel, there were two of this name before, Ioshua and Iehoshua, both of which were great types of Christ, as being great temporal Saviours to the Israelites. The one brought them into Canaan. The other led them out of Babylon, Ezra. 2.2. But this was yet a more excellent Ioshuah, who was to save his People from their Sins. The Angel further goes on describing him, saying. He shall be great, Isaiah had said Ch. 9.6. His name shall be called wonderful mighty both in Words and deeds, Luke 24.19. And shall be called the Son of the Highest, that is the Son of God, who is often in Scripture made known by this name, Gen. 14.19. Psal. 92.1 & 83.18. Mark 5.7. He shall be called the Son, that is, he shall be so, for this Phrase so signifieth often, Isaiah 1.26. Iohn 1.12. for he shall be known, and declared to be so, Rom. 1.4. Peter so called him, so did the Centurion who attended his Cross, God himself called him so, Psal. 2.7. and that in a sense, agreeing to none but him, no not to the Angels, Heb. 1.5. much less to Saints. And the Lord God shall give unto him, the throne of his Father David. Not the temporal Kingdom, but the Spiritual Kingdom over the same People over whom David ruled, from whom he is descended. It appeareth from many passages in the Prophets that Davids Kingdom, was a type of Christs, 2 Sam. 7.13. Psal. 2.6 & 132.11. Isaiah 9.6, 7. Amos 9.11. Hence we find the name of David given to Christ, Ieremy 30.9. Ezek. 34.23. ch. 37.24. Hosea 3.5. And he shall reign over the house of Jacob for ever, and of his Kingdom shall be no end. Iacob was the Father of the twelve Tribes of Israel. So as the house of Iacob, primarily signifieth the Iews, who were the natural Branches, in this excellent Olive. Christs Kingdom extended beyond the house of Iacob, but it began there, his Law went first out of Sion, and he was in the first place sent to the lost Sheep of Israel, he was the Minister of the Circumcision, Rom. 15.8. others were to be joyned to the house of Jacob, Isaiah 14.1. or Iacob, and the house of Iacob, may signify the whole Church all that should believe in Christ. The Rod of his strength went out of Sion, Psal. 110.2. tho his Kingdom was not confined to Iacob. All believers who worship God in the Spirit, and rejoyce in Jesus Christ are by the Apostle determined, the Circumcision, Phil. 3.3. and he is a Iew who is one inwardly, Rom. 2.29. And of his Kingdom shall be no end, this both expounds the Words for ever, going just before, and also distinguisheth the Kingdom of Christ, from all Kingdoms of the World, which all shall have their Periods, and also assureth us of the continuance of the Gospel Church, which is Christs Kingdom, till his Kingdom of Glory be revealed, and this agreeth with the Prophecies, of the old Testament, concerning the Kingdom of the Me siah, and the typical Kingdom of David, Psal. 145.14. Isaiah 9.7. Dan. 7.14. Micah 4.7.

Then said Mary unto the angel, How shall this be, seing I know not a Man? There are some would excuse Mary in this reply and tell us these Words spake in her no doubt, that the things spoken by the Angel should not come to pass, only admiration, or a desire to be further, which way God would effect such a wonder of Providence. Others think her Words hardly excuseable from all guilt, tho the more excuseable, because there had yet been no such President made in the World of the Divine Power, as to cause a Virgin to conceive, and bring forth a Son. The next Words Seeing I know not a Man, seem to import, that she understood the Angel of the present or past time, that she had already conceived, or should immediately conceive, against which she objects her not having any carnal knowledge of any Man. For the Notion of some Papists that would from hence impose upon us to believe, from hence, that Mary had vowed Virginity, as if the sense of th Words were. I am resolved never to know Man, it is so ridiculous that no Man of ordinary sense can allow it, for, besides that there wa no such vows, that we ever read of amongst the Israelites, nor could any such be made but by the Law of God, might be rescinded, if made when the Virgin was in her Fathers house: and besides that, it is very improbable, that a Jewish Woman should make such a Vow, in whom barrenness was such a reproach, and who lookt upon it as a curse; I say besides these things, who can have such unworthy thoughts of the blessed Virgin, as to think that she should, having made such a vow, admit of an espousal to Ioseph to mock him. But she certainly understood the Angel, as speaking of a thing in being, or which presently should be, and tho she believed what the Angel said, yet is desirous of further satisfaction how such a thing could be, out of the ordinary course of Nature.

And the angel answered and said unto her, The holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that Holy thing which shall be born of thee, shall be called theSon of God. The Holy Ghost, (who is also called here the Power of the Highest,) shall come upon thee; it is a Phrase which signifieth a special and peculiar influence of the holy Spirit; thus we read of the Prophets, That the Spirit of the Lord came upon them, 2 Chron. 20.14, &c. which argued a special Influence of the Holy Spirit on them, efficacious, so as it put them upon a present Prophecying. There is a common influence of God upon the forming of all Children in the Womb, Iob 10.8. Psal. 139.5. But this Phrase denoteth, an extraordinary special influence of the Spirit, changing the order and course of Nature, and giving a Power to the Blood of the Virgin by him sanctified, to coagulate alone to the forming of a body of a Child; this is more Mysteriously yet exprest, by the next term over shadow thee, which I take to be a modest Phrase, signifying only a supply of Mans act, by a Divine creating Power in a most miraculous manner. Therefore also that holy thing, which shall be born of thee, shall be called the Son of God, as Adam was called the Son of God, Chap. 3. God (by his creating Power) supplying as to him the place of Fathe and Mother, and to Christ, supplying the place of the Father, tho not of the Mother, for (says the Angel) he shall be born of thee. But yet that Mass of Flesh, shall be an holy thing, because tho born of thee, and Flesh of thy Flesh, yet of thy Flesh first sanctified, by the Holy Ghost coming upon and over-shadowing of thee. He shall be called so, not that he was not so by eternal Generation, (of which the Angel here speaks not,) but the Word the eternal Son of God, which was in the begining, being thus made Flesh, and personally united to thy Flesh, the whole Person shall be called, The Son of God.

And behold, thy cousin Elizabeth, she has also conceived a son in her old age: and this is the sixth moneth with her who was called barren.

For with God nothing shall be unpossible. What a particular notice does God take of the Children of Men? he knoweth our Relations. Thy Cousin Elizabeth. Here some make a question how Elizabeth, who v. 1. was one of the Daughters of Aaron, and consequently of the Tribe of Levi, could be Cousin to Mary, who was of the house of David, and consequently of the Tribe of Iuda, (as our Evangelist proveth Chap. 3.) because of the Law Num. 36.6.7. But Cousin may be taken in a large sense as Paul calleth all the Jews his kinsmen, Rom. 9.10. or they might be Cousins in astrict sense, for the Daughters of the Tribe of Levi, might marry into any other Tribes, having no inheritance to carry away, to prevent which was the Law, Num. 36. And this is the sixth Month, &c. from her conception, by which time Women use to be at some certainty about their Quickening, you must not therefore think this impossible, for you know Elizabeth was counted barren, and was old, yet she has conceived. And with God nothing is impossible. I bring you a message from God, to whom all things are possible. This was an ordinary saying, amongst them, Nothing is impossible with God. Our Saviour useth it several times Mark 10.27. Matth. 19.26. Nor needed we any Scripture to prove that nothing could be impossible to him who is the first Being, the first Cause, and the Fountain of all Power, and to whom all things are subject. No considerate Man will from hence conclude that things are possible to God, which would derogate from the perfection of the Divine being, and are imperfections in us. Nor yet that any thing is possible to God, the co trary to which he has willed but God can do whatsoever he can will.

And Mary said, Behold the handmaid of the Lord, be unto me according to thy word. And the angel de arted from her. Once ha e I spoken (says Iob. Ch. 40.5.) but I will not Answer. In like manner the Virgin speaketh. I will dispute no more I am the Lords Servant, let him do with me, whatsoever he pleaseth. This Phrase, Behold the handmaid of the Lord, does not speak her, the Lady and Queen of Heaven, (as the Pap sts stile her) but it speaketh her Humility and readiness to give up her self to the Lords pleasure, her assent, and consent unto God, She addeth a Prayer, that God would do according to what the Angel had said unto her. The Angel having dispatched his errand, and obtained what he came for, ascendeth into Heaven.

And Mary arose in those days, and went into the hill-country with hast, into a city of Juda.

And entred into the house of Zacharias, and saluted Elizabeth. Many think that this City where this Zacharias lived was Hebron, before called Kiriat -Arba, Iosh. 14.15. for that was a City, in the Mountanous part of Iuda, one of the Cities of refuge, and belonging to the Priests Ios. 20.7. But whether it was so or no cannot be certainly determined, she probably went not only to rejoyce with Elizabeth her kinswoman, but also to strengthen her own Faith, as to the Revelation which she had received finding that true, which the Angel had told her, concerning her Cousin E izabeth.

And it came to pass that when Elizabeth heard the salutation of Mary, the babe leaped in her womb: and Elizabeth was filled with the holy Ghost. The motion of the Child in the Womb of the Mother, after her time of quickening is past, and the more then ordinary motion of it, upon some extraordinary cause of joy, is no unusual thing with Women in those circumstances, but doubtless as this motion was more then ordinary, so it had a more then ordinary cause, being caused from the Holy Spirit of God, and so the best Interpreters Judge, what is afterward said of Elizabeth, that she was filled with the Holy Ghost, is expounded in the next Words, wherein she Prophecieth, of the Spirit of Prophecy.

And she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb. Elizabeth useth the same Words to Mary, which the Angel had used for her, v. 28. That is thou art an exceeding happy Woman, not only renowned, but one whom God has greatly favoured and exceeding Blessed and made happy, and Blessed is the fruit of thy Womb. Tho the same Word be used, yet is not to be understood of the same degree of Ble sing. Christ was anointed with the oil of gladness, above his fellows, and Blessed in another sense, and after another manner, then any creature can be said to be Blessed, for the fulness of the Godhead dwelt in him bodily.

And whence is this to me, that the mother of my Lord should come to me. Mary in these Words acknowledgeth both the incarnation of Christ, and the Union of the Divine, and Humane Nature, in the one Person of the Mediator, she acknowledgeth Christ her Lord, and Mary to be his Mother.

For lo, assoon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy. By these Words Elizabeth declareth, that she looked upon the motion of the Child in her Womb, upon Marys salutation of her, as something more then Natural.

A d blessed is she that believed, for there shall be a performance of those things which were told her from the Lord. Some will have this given as a reason, why Elizabeth pronounced her B essed. Because she believed, that what God had said should have its effect, as Chap. 11.28. when the Women Blessed the Womb that bare Christ, and the Papps that gave him Suck Christ says, yea rather B essed are they that near the Word of God and keep it. Mary was Blessed not in this so much, that she brought forth Christ, as in this that she believed in him. The Words are certainly a great con rmation of what the Angel had before told her, and it must needs be a great satisfaction to her, to hear her kinswoman by the Spirit of Prophecy, coming extraordinarily upon her, confirming what the Angel had before told her.

And Mary said, My soul does magnifie the Lord.

And my spirit has rejoyced in God my Saviour. We are now come to the Famous Song of the blessed Virgin, upon whom also the Spirit of the Lord comes upon this occasion. Shee first Solemnly gives praise unto God, then by various expressions declareth the Power, and goodness of God, showing him worthy to be praised and lastly applieth what she had spoke more generally, to the particular business of Mans Redemption. Our magnifying God, is not by making him great, as he magnifieth us, as it is v. 49. but by declaring, and showing forth his greatness. She says, her Soul did Magnify the Lord, and her Spirit rejoyced. Soul and Spirit are but two Words, signifying the same thing, and importing that she glorified God heartily, and with her whole Soul, and teaching us that all praising of God, with our lips, are of no significancy, whithout the conjunction of the heart, with the tongue. [In God my Saviour.] So Hannah 1 Sam. 2.1. My heart rejoyceth in the Lord, mine horn is exalted in the Lord. This is true, spiritual rejoycing, when the primary object of our joy is not the sensible Good, but the Goodness of the Lord to us, giving us that good thing.

For he has regarded the low estate of his handmaiden: for behold, from henceforth all generations shall call me blessed. Our translators have here rightly translated. Low estate. Mary doubtless does not here commend her own Humility, (as some Pap sts would have it,) but magnifieth God, for that he had respect to her, who was of so mean and low a condition, for tho she was of the family of David, yet that Family had for many years been broken and afflicted, and she was now espoused to a Carpenter, which spake her condition low and mean, tho descended from the Royal Family of David, and thus God usually magnifieth himself, he chuseth David from the Sheepfold to be King over Israel, he much delighteth to exalt such as are low, he chooseth the foolish things of the World, to confound the Wise, the weak things of the World to confound the mighty, and base things of the World, and things which are despised, has God chosen 1 Cor. 1, 28. That no flesh should Glory in his presence, v. 29. Henceforth (says Mary) all generations shall call me Blessed. It is no mean favour of God, when God giveth us a name in the World, and that not only in the present generation but in succeding Generations.

For he that is mighty has done to me great things and holy is his name. That which is observable both in this Verse, and in this whole Song, is how the blessed Virgin, attributes all to God, and ascribeth nothing to her self, or any merits of her own, much like unto her Father David Psal. 115.1. Not unto us, O Lord, not unto us, but unto thy name give Glory, for thy Mercy, and truths sake, and herein she teacheth those Generations, which she had even now said should call her Blessed, how to take notice of her, viz. as one highly favoured of the Lord, one for whom God indeed had done great things, but not as one who had merited any thing at Gods hand, much less as one to whom we should pay a greater Devotion, then to her Son, and speak to her that she should command her Son, (according to the blasphemous devotion, and Idolatry of the Papists, Mary is very careful of giving succeeding Generations any occosion from her expressions for any such Superstitions. And holy is his Name. Holy, that is glorious, and venerable, [his name] that is, he himself is Glorious, and Holy, far above the Conception and Comprehension of poor Creatures.

And his mercy is on them that fear him, from generation to generation. Having celebrated God for his Glory and Majesty, she here celebrateth him for his Mercy, which extends to all but especially is showed to such as fear him, she certainly respecteth the promise of God, to be the God of Abraham, and his seed, but declareth this to be most eminently made good to those who are truly Pious, all Piety being expressed ordinarily in Scripture, (especially in the old Testament) under the notion of the fear of God, we have almost the same Words Psal. 103.17. It is elsewhere expressed under the notion of thousands Exod. 20.6. signifying not only the extent of the Divine goodness to all his People, but the continuance of it for ever.

He has showed strength with his arm, he has scattered the proud, in the imagination of their hearts.

He has put down the mighty from their seats, and exalted them of low degree. In these verses the Virgin celebrateth both the Power and justice of God, as she before had done his Holiness and his Mercy, and Godness. The strength of a Man is much seen in the effects of his arm; hence God, who has no such part as we have, is yet spoken of as if he had an arm, by which no more is signified, then a mighty Power, by which he bringeth things to pass. Exod. 15.16. Isa. 40.10 & 89.13. Psal. 98.1. So in many other texts. He has scattered the proud in the imaginations of their hearts: Iethro Exod. 18.11. knew that the Lord was above all Gods, because in the thing wherein they dealt proudly he was above them. The Proud in Scripture often signifies wicked men, as the humble signifies good and holy men, but Proud in a strict sense, signifieth Men that have an high opinion of themselves, now there is nothing that a Proud Man dealeth more Proudly in, then in following the imaginations of his own heart. There (says Mary) God scattereth them, turning their Counsels into folly, and con ounding them in their own imaginations. He has put down the mighty from their Seat, thus he did by Pharoah, Nebuchadnezar, &c. he pulls down some, and sets up others. Promotion is not from the East, nor from the West, and exalteth them of low degree, this is Gods way, thus he exalted Moses, Ioseph, Iacob, David. God thus shows his mighty Power, and superintendency upon mens affairs. He does what he pleaseth with Men, yet what he does is infinitely Wise just and good.

He has filled the hungry with good things, and the rich he has sent empty away. In this Sentence, the holy Virgin celebrateth, the equity of God in the Government of the World, proportioning Men in some degrees one to another, that the rapacious qualities of some, might not gain all to them, while others have nothing. The Notion of hungry, Persons in want, and craving a supp y. The Notion of Rich, signifieth Persons that are full. God blesseth the Poor, pitieth the needy, while he neglecteth greater Persons. Some apply it to those whom Christ blesseth, Matth. 5. who hunger and thirst after Righteousness, and expound the rich of those who think they have no need of the Righteousness of Christ. In this sense it is also true, but whither the Virgin intended it here or no I know not.

He has holpen his servant Israel, in remembrance of his mercy.

As he spake to our fathers, to Abraham and to his seed for ever. In these verses the blessed Virgin celebrateth Gods mercy together with his truth, withal she has here a respect to Gods particular goodness, and Mercy in the sending of the Redeemer. The Word which we here translate has helped, signifieth he has sustained, or as it were lifted up with his hand, his Servant Israel, or his child Israel, he calleth Ephraim, his dear Son, his pleasant Child. But by Israel he meaneth Believers, those of Abrahams seed that lived in the Faith hope, and expectation of the Messiah the children of the Promise, Rom. 9.8. those who are Iews inwardly Rom. 2.29. the true Circumcision. Phil. 3.3. Israelites indeed Ioh. 1.47. This she says God had done, not in remembrance of their merits, but his own Mercy Ezek. 36.32. but of his own free goodness, and Mercy, and in the fulfilling of his Promise, made to Abraham, Gen. 17.15. the extent of which Promise is declared Rom. 9.6, 7, 8, 9. and that seed of Abraham, his seed as the Father of the Faithfull shall be for ever, and the virtue of the Promise shall hold to them for ever.

And Mary abode with her about three moneths, and returned to her own house. It is most probable that she staid with her until she was brought to Bed, not leaving her just at the time of her travail, but she staid not long after but went home, by this time she must her self know that she was with Child, and here in the true order of the History cometh in what we had Matth. 1.18, 19, 20, 21, 22, 23, 24. See the Notes there.

Now Elizabeths full time came, that she should be delivered, and she brought forth a son.

And her neighbours, and her cousins heard how the Lord had showed great mercy upon her; and they rejoyced with her. The Angel told Mary v. 36. That it was then the sixth Moneth with her, after this Mary was with her about three Moneths, which made up her full time, so she was delivered, and brought forth a Son to show the truth of Gods promises, that we may all learn to give credit to his Word. For the Neighbours and kinswomen of Elizabeth to come, and to rejoyce with her, was but according to the ordinary custom of friends to this Day, like enough to hold to the end of the World. But the Religion of Persons in that age possibly is not in so ordinary a practice, in I mean the taking notice, of the influence and goodness of God to those who receive such Mercies, we are fallen into an age, where congratulations are made to Friends, upon any good things happening to them are ordinary, and meetings also to make merry, (as they call it) upon such occasions, but ah! how little is that God, who openeth the Womb, and a reward from whom Children are, taken notice of? how little is his Power, and goodness in such Providences taken notice of, in such meetings? and made the subject of the discourses there had? Elizabeths Neighbours and Cousins, take notice how the Lord had showed great Mercy unt her. The Mercy of a Child, of a safe delivery in the Birth of a Child, are great Mercies, and ought to be the first and principal things taken notice of, in such rejoycing meetings, otherwise the Meeting is more like a Meeting of Pagans, then of Christians.

And it came to pass, that on the eighth day they came to circumcise the child; and they called him Zacharias, after the name of his father.

And his mother answered and said, Not so; but he shall be called John.

And they said unto her, There is none of thy kindred that is called by this name. The Law for Circumcision Gen. 17.12. Levit. 12.3. was strictly for it to be performed the eigth day. We find nothing commanded in Scripture, either as to the Person who was to perform the office of the Circumciser, or as to the place, Exod. 4.24.25. God met Moses in the Inn, and sought to kill him, because he had not Circumcised his Child, and Zipporah his Wife did it. It is said they afterwards did it in the Synagogues, but there is no Divine Law in the case. That the name was given to the Child upon its Circumcision, appeareth not from Scripture. It is said Gen. 21.3.4. that Abraham called his Son Isaac, and then v. 4. he Circumcised his Son Isaac being eight Days old, we read of no name given by Zipporath, to her Child when she Circumcised him. But the name was at Circumcision declared. It is most certain that Iohn was circumcised in his Fathers house, for we find his Mother was present, who at that time, was not in a condition to stir abroad. They called his name Zacharias, whence we may observe the ancient usage of giving to children, the names of their Fathers, and kindred. This in all probability is the reason of so many odd, and unjustifiable Names given to Persons, (such as are Names of Heathenish Gods and Goddesses, not fit to be named amongst Christians, &c.) We derive from Pagans, and tho some Heathens changed their Names, when they turned Christians, yet many (probably) did not, and by a long traduction, (the Names of Parents being given to Children) the Names of Pagan Idols, such as Fortune, Diana, and the like, are by a most ordid practice made the Names of Christians, a thing which certainly ought to be reformed, for it is a doing honour to those Idols, if the giving a Persons Name to a Child, be (as we ordinarily account it, (an honour done to the Person whose Name is so given. The Jews from their beginning seem to have had a R ligion as to this, giving Names to their Children, either significative of Gods mercy to them, or their Children, or their own duty to God, and the Names of the Parents, or some of the kindred, were in honour to them given to their Children, therefore when Elizabeth (who knew the Counsel of God as to this Child, either by some Writing from Zachariah, or some Revelation to her self) heard them call him Zachariah, she contradicted them in this thing, and nameth him Iohn, they object that none of her kindred was called by that name.

And they made signs to his father, how he would have him called.

And he asked for a writing-table, and wrote, saying, His name is John. And they marvelled all. It was the Parents place, the Fathers especially) to give Childdren their Names, Zachariah was Dumb as yet, they therefore make Signs to him, he by Writing declareth, that his Name was Iohn, that is, He was so named already by the Angel, therefore there was to be no further dispute about it. The Friends marvel at the consent of both the Parents in the case, declining all the Names of their kindred.

And his mouth was opened immediately, and his tongue loosed, and he spake, and praised God. The Angel v. 20. inflicted the Punishment upon him no longer, then until what he had said should be performed, now it was performed, God looseth his tongue, and he praiseth God, by the Song which we shall by and by meet with.

And fear came on all that dwelt round about them: and all these sayings were noised abroad throughout all the hill country of Judea.

And all they that had heard them, laid them up in their hearts, saying, What manner of child shall this be? And the hand of the Lord was with him. By fear here is to be understood, an awe, and Religious reverence of God caused by these miraculous operations, Acts 2.43. Fear came upon every soul, and many Wonders, and Signs were done by the Apostles, [these sayings]. It is an Hebraism, these doings, or matters, or things were published throughout all the Parts of Iudea, adjacent to the City, where Zacharias dwelt v. 39. And those serious People that heard them, pondered on them, considering the work of the Lord, and did think. That this Child would prove no ordinary Person. And the hand of the Lord was with him. By the hand of the Lord is meant, the Power of the Lord, his Providence, Love, favour, thus the Lord is said to have been with Samuel, 1 Sam. 3.19. The hand of the Lord oft signifieth the Power, help, and assistance of the Lord 1 Chron. 28.19. Psal. 80.17. The hand of the Lord upon a Person, sometimes signifieth the Spirit of Prophecy Ezek 1.3. &. 40.1. but this is a different Phrase, denoting only Gods special favour to Iohn, watching over and protecting him, using him to grow up and thrive to improve in knowledge, &c.

And his father Zacharias was filled with the holy Ghost, and prophesied, saying, We must not think that Zacharias was before this time destitute of the Holy Ghost, we heard the contrary before v. 6. but the Holy Ghost at this time came upon him, by a particular, and more especial impulse as it did upon the Prophets, whom the Spirit moved but at some special times to Prophecy, tho it at all times dwelt, and wrought in them, as an holy sanctifying Spirit, this is made good by the next Words, which tell us he Prophecied, which Word signifieth any speaking for, or instead of another, and is not only applicable to such speakings, as are foretel ngs of things which shall afterward come to pass, but unto any speaking, for or instead of God, in the Revelation of his will made known unto us In this Prophecy there is both predictions o what should come to p ss concerning Iohn, and concerning Christ, and also applications of what was before spoken of them, by the Prop ets, and it is observed by some, that it is an Epitome of all those ancient Prophecies, and that there is in it, a compendium of the whole Doctrine of the Gospel.

Blessed be the Lord God of Israel, for he has visited and redeemed his people.

And has raised up an horn of salvation for us in the house of his servant David.

As he spake by the mouth of his holy prophets, which have been since the world began. God is not the God of Israel only, but of all the Nations of the Earth also, but he is peculiarly called the God of Israel, both here and in many other places, Psal. 41.13 & 72.18 & 106.48 &c. in regard of the Covenant which he had specially made with them, and the special advantages they had mentioned by the Apostle, Rom. 3.2. To them were commited the Oracles of God, and Rom. 9.4. to them pertained the Adoption, the Glory, the Covenants, the giving of the Law, and the service of God, and the promises. Zacharias pronounceth God Blessed, and desires that he may be Blessed, that is honoured, and celebrated, and spoken well of for that he had visited and redeemed his People. The Word may be extended to all Gods deliverances of Israel, but it seemeth to be here more specially restrained, by what followeth to the Redemption by Christ. And has raised up an horn of Salvation for them. An horn of Salvation, signifies a mighty powerf ll Salvation, by a Metaphor taken from Beasts, which much exert their Power by their Horns. The Beasts ten horns. Dan. 7.7. are expounded to be ten Kings v. 24. so where David says he will cut of all the Horns of the Wicked, so Lam. 2.3. where God is said to have cut off all the Horn of Israel, in the house of his servant David, this agreeth to the Prophecy Ier. 30.9. where Christ is called David, They shall serve the Lord their God, and David their King, whom I will raise unto them, who is also called a righteous bra h raised unto David. God is said to have raised up this Horn of Salvation in the house of David. The House of David was now down lapsed, and decayed. God promiseth to raise up to the Israelites, a mighty salvation from the house of David. This was fulfilled in Christ, s he spake by the mouth of his holy Prophets, which have been since the World began. All the Prophets, or many of them at least Prophecied of Christ, as the Son of David, and of a great Salvation to be raised up to Israel, from his house.

That we should be saved from our enemies, and from the hand of all that hate us.

To perform the mercy promised to our fathers, and to remember his holy covenant. This was that which God had told them by his Prophets, that a mighty Salvation, should arise to them out of the house of David, by which they should be saved from their Enemies. By which Enemies the generality of the Jews understood their temporal Enemies, made of Flesh, and Blood. But Zachariah speaking by the Spirit of Prophecy, must needs have a truer Notion of it, as it signifies our spiritual Enemies. All this is attributed to Gods Mercy, and faithfulness, his Mercy freely looking upon his Creatures in Distress, and Misery, his faithfulness in remembrance of his holy Covenant, made to Adam, Abraham, David, &c. but it is more particularly explained.

The oath which he sware to our father Abraham. God first gave Abraham his Word, Gen. 18.18. then he confirmed it by his Oath. Gen. 22.16. the Apostle to the Hebrews, says, When God made promise to Abraham, because he could swear by no greater, he sware by himself.

That he would grant unto us, that we being delivered out of the hand of our enemies, might serve him without fear,

In holiness and righteousness before him, all the days of our life. Thus Zacharias by an infallible Spirit, expounds the Covenants, and Oaths of God to Abraham, and David, not as they appear to us at first view, as if they were promises of a mere temporal Kingdom, and a Victory for the Jews over their Enemies, together with a splendid state for them; which was all the Scribes and Pharisees, and the generality of the Jews expected from the Messiah, but as confirming Gods resolution to send the Jews a Saviour, who should save them from their Sins, the guilt and Dominion of them, and from the Power of Hell, and purchase a spiritual liberty for them to serve the Lord all their days, without fear in holiness, and righteousness, which indeed, was the true end of the Messiahs coming. Thus far now the Song of this holy Man respected Christ, whom he shows to be sent from the free Grace, and Mercy of God, yet in performance of Gods truth and faithfulness, according to his Oath, and promises, and to be therefore sent to deliver his People from their Enemies, and to purchase for them a spiritual liberty not to Sin, but to serve the Lord without fear, in Holiness and Righteousness. The latter part of his Prophecy, respecteth Iohn the Baptist, the new born Son of this Priest, and heavenly Prophet.

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. Zacharias here foretelleth what came to pass, about thirty years after (for it cannot be thought that Iohn began his Ministry, before the Sacerdotal age, especially considering Christ did not begin sooner Chap. 3.23. Thou shalt be called a Prophet that may either signify, thou shalt be a Prophet, as Matth. 5.9. Iohn 1.12. or thou shalt be owned, or taken notice of as the Prophet of the Highest. Both were true in Iohn. He was a Prophet (tho not that Prophet, Iohn 1.21.) yea and more then a Prophet, says our Saviour Matth. 11.9, And thou shalt go before his face to prepare his ways. This was according to the Prophecy, Isa. 40.3. Mal. 4.5. and according to what Ioh said of himself, Matth. 3.3. Mark 1.3. See the Notes on 3.3.

To give knowledge of salvation unto his people, by the remission of their sins. To Preach the Doctrine of repentance to Men, that they may obtain remision of Sins. But it seems more natural. To teach People that the only way by which they can attain Salvation, is not by any righteousness of their own, but by obtaining the free Pardon, and remission of their Sins, by Christ and his Righteosness: Psal. 32.1. which is in short to Preach the Gospel, which Rom. 1.16. is the Power of God to Salvation to every one that believeth. For therein is the Righteousness of God revealed, from Faith to Faith.

Through the tender mercy of our god; whereby the day-spring from on high has visited us. In the Greek it is, through the bowels of Mercy. An ordinary expression, and very natural to signify great, and deep compassion, Gen. 43.30. 1 Kings 3.26. Our remission of Sin floweth from Gods bowels of Mercy, it dependeth not upon our satisfactions and penances, (as Papists dream,) but Gods free and tender love, yet God must be just, and declare his righteousness, while e justifieth the ungodly therefore. The Day Spring from an high has visited us. Some think that the Greek Word answereth the Hebrew Word, Ier. 23.5. Zech. 3.8. translated the Branch, the seventy Interpreters translate it by Ier. 33.15. Those Texts manifestly relate to Christ, who is called there the Branch. Others think it rather answereth the Hebrew Word we translate it a great Light. Others think, it should be translated the East. So they say Christ is called Zech. 3.9.6.12. but we translate it the Branch in both those places. Be it the Branch, or the Light, or Day Spring, or the East, it is certain Christ is meant, who is called the Son of Righteousness, Mal. 4.2. That God might be just in the remission of our Sins, he sent Christ to visit us, and in our Nature to dye for us.

To give light to them that sit in darkness, and in the shadow of death, to guide our feet into the way of peace. Here Zacharias shows us the end, why God visited us, with his Son, the Branch, the Light, the Day Spring, the Son of Righteousness, Men were in the darkness of Sin, and ignorance, dead in trespasses and Sins, at War and enmity with God, Christ came to give them the Light of Gospel Revelations, the Light of Spiritual comfort, and Salvation, to purchase Peace, and to direct them how to walk that they might have Peace with God, and at last enter into Peace. This he did to the Jews first, then to the Gentiles, see Isaiah 9.1, 2 & 60.1.19.

And the child grew, and waxed strong in spirit, and was in the deserts till the day of his showing unto Israel. The Evangelists having done with Zacharias his Prophetical Song, now cometh to tell us, what became of Iohn. He says, the Child grew, and waxed strong in Spirit. He did not only grow in his bodily dimensions, but in the endowments of his Mind and was in the deserts, that is in places very thinly inhabited, (some will have this to have been the deserts of Ziph and Maon) till the day of his showing to Israel. That is (in all probability) till he was about thirty years of age, when he came forth, as a Publick Preacher to those parts of Israel, where he spent the small remaining part of his Life, of which we shall hear more hereafter.