Chapter 2

The angelic Appearance to Zacharias--Birth of John--Characters of Elizabeth and Zacharias--Importance of domestic Union being founded on Religion, shown in them--their venerable Age--the characteristic Features of their Piety--the Happiness of a Life like theirs--the Effect it is calculated to produce on others--the Perpetuation of holy friendship through immortal Ages--the miserable Condition of the irreligious.

Obscure as were the circumstances in which Christ appeared, Infinite Wisdom saw fit to furnish miraculous attestations to his character and mission. This evidence attended him during the whole of his career, investing him with a heavenly glory, and rendering his pre-eminence distinctly visible to the eye of faith, notwithstanding his assumed inferiority.

It was in unison with this scheme of Providence to send the most exalted of angelic beings to announce the birth of Messiah, and to prepare the minds of Mary his mother, of the shepherds who were to circulate the intelligence, and of others more nearly or more remotely interested in the event, by celestial visitations. For similar reasons it comported with the nature of this wonderful event, to attach something peculiar and even miraculous to the birth of his precursor, whose destined office it should be to "prepare the way of the Lord," by uttering his "voice in the wilderness," and intimating to mankind the mighty transformations about to be effected in the moral state of the world. Six months, therefore, previously to the annunciation to Mary, the angel Gabriel descended to proclaim "glad tidings" to Zacharias. In the performance of his customary service as a priest, he had gone into the temple to burn incense, while the people were praying without the holy place. On a sudden, he perceived an angel standing on the right side of the altar, and became exceedingly agitated, till the benevolent spirit addressed him in affectionate and congratulatory terms. Ah! _they_ have no reason to dread a message from the world of spirits, or to be filled with apprehensions at the sight of other orders of beings than those with which they are conversant, who are engaged in the discharge of their duties, and live under the influence of religion! However new or extraordinary such revelations, they never could have been real causes of alarm to the servants of God; and were they not at present suspended, in consequence of the completion of the intended communications of truth to mankind, piety ought rather to welcome than to dread them.

Zacharias was assured that his prayer was heard, and that his wife Elizabeth should have a son to be named John. As a sign of the accomplishment of this prediction, and as a chastisement of the doubt with which the message was at first received, he was struck with dumbness, which continued only till the birth of his child.

The interview between Elizabeth and Mary, the mother of our Lord, has been already adverted to in the preceding narrative, where the salutations of these favoured relatives were recited. At the expiration of the appointed time, Elizabeth bare a son whom they would have called after the name of Zacharias, but his mother interposed; and the affair being finally referred to his father, he wrote, to the general astonishment of their neighbours and relatives, who had remonstrated in vain, "His name is John." Immediately his speech was restored, and he broke out in impassioned strains of praise: "Blessed be the Lord God of Israel; for he hath visited and redeemed his people, and hath 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: 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; the oath which he sware to our father Abraham, 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. And thou, child, shall be called the prophet of the Highest: for thou shall go before the face of the Lord to prepare his ways; to give knowledge of salvation unto his people by the remission of their sins, through the tender mercy of our God; whereby the day-spring from on high hath visited 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."

Reverting to the commencement of this history by the evangelist Luke, we shall be led to notice the domestic characters of Zacharias and Elizabeth, particularly as they illustrate the excellence of a life of piety. While religion adorns every station, it teaches us to fulfil every relative duty; and acting under its influence, a person becomes a light in the world, diffusing through the family, the social circle, and the more extended sphere of busy life, a mild and beneficent radiance.

Our attention is first directed to the office of Zacharias, and the descent of his wife. He was a _priest_, and she "of the daughters of Aaron." The world affords too many evidences, that piety is neither created by station, nor hereditary in its transmission. As Zacharias was a minister of the sanctuary, it was both to be _desired_ and _expected_ that he should not approach the altar with a hardened and unsanctified heart. "Who shall ascend into the hill of the Lord? and who shall stand in his holy place? He that hath clean hands and a pure heart; who hath not lift up his soul unto vanity, nor sworn deceitfully. He shall receive the blessing from the Lord, and righteousness from the God of his salvation." Yet, alas! it is not always to be presumed that real religion accompanies either the brightest profession or the most dignified office! Korah, Dathan, and Abiram, offered "strange fire," Judas betrayed the Son of God, and Paul expresses an apprehension "lest, having preached to others," he should himself "be a castaway." The admonition, therefore, of God by Isaiah is appropriate and striking: "Be ye clean that bear the vessels of the Lord." It is possible to be a preacher of righteousness, and yet a child of Satan--a priest, and yet a demon--a worker of miracles, and yet a "worker of iniquity:" but a pleasing exception to this remark occurs in the history of Zacharias, who was "a _priest_, and _righteous_ before God." His _office_ and his _character_ accorded, and the light of his example shone with unclouded brightness and attractive glory.

It is observable, that Elizabeth, the wife of this holy priest, was equally distinguished with himself for a sincere and active piety. "They were BOTH righteous before God;" and it was their privilege to live at that eventful moment when the clouds that obscured the past dispensations of Providence were tinged with the rising glory of the day which was just breaking upon the nations of the earth, and which lighted these pilgrims home to their eternal rest. They were some of the last of the Jewish and the first of the Christian economy, and their life seemed to form the bright line which bordered the typical ages and those of unshadowed truth and Christian revelation.

Zacharias and Elizabeth exhibit an attractive picture of union both natural and religious; the hymenial tie was intertwined with celestial roses, which diffused a fragrance over domestic life; their love to each other was strengthened and sanctified by their love to God.

The perfection of conjugal felicity with every good man depends upon the existence of similar religious principles and feelings with those which influence himself in the partner of his life; consequently, it will ever be his concern "to marry in the Lord." No language can express the bitterness of that pang which rends his heart when a dissimilarity of taste prevails in so important an affair. It is a worm for ever gnawing the root of his peace, and will prevent its growth even under the brightest sun of worldly prosperity. Let those especially who are forming connections in life, and who "love Christ in sincerity," reflect on the fatal consequences of devoting their affections to such as can never accompany them to the house of God but with reluctance, or to the throne of grace but with weariness and aversion. If the object of your fondest regard be an unbeliever, what a cloud will darken your serenest days, what unutterable grief disturb your otherwise peaceful sabbaths! Your pleasures and your pains of a religious kind, which are the most intense, will be equally unparticipated. You must walk alone in those ways of pleasantness which would be still more endeared by such sweet society; and you must suffer the keenest sorrows of the heart--_perhaps_ without daring to name them, and _certainly_ without one tear, one word, one look of soothing sympathy. How could you endure it that the very wife of your bosom should manifest the temper of those assassins that murdered your Lord, while in the exercise of a lively faith you hailed him as "the chief among ten thousand, and altogether lovely?" Would it not agonize your heart that she should be _indifferent_ only, not to say inimical, towards him in whom you daily "rejoice with joy unspeakable and full of glory?"

In proportion to the wretchedness of such circumstances must be the felicity of the reverse, of which this narrative furnishes a pleasing exemplification. Zacharias and Elizabeth were _both_ righteous, and this union of spirit diffused a holy and gladdening radiance over all the scenes of life. In the family, in the social circle, in the house of God, they were ONE. Together they could bow the knee at the throne of grace, together go up to the temple! The grief or the joy of one was the grief or the joy of both; they could sing the same song, unite in the same prayer, feast on the same spiritual food! This was the perfection of love--this was the triumph of friendship! No contrary current of feeling on either side ruffled the pure stream of domestic and religious pleasure, but it flowed along in a clear, noiseless, and perpetual course. In this case the language of David might be applied with emphatic propriety: "Behold, how good and pleasant a thing it is to dwell together in unity."

Elizabeth and her partner were "both well stricken in years." There is something venerable in hoary age, especially when adorned with the graces of the Spirit. The mind reposes with peculiar complacency on those who, having long "adorned the doctrines of God their Saviour in all things," are waiting quietly and confidently for their admission to heaven. They can see the shadows of the evening deepen upon them without a sigh; and while death is unlocking the doors of their appointed house, can sing, "Thanks be to God, that giveth us the victory through our Lord Jesus Christ." While the mind of a wicked man, in the near prospect of dissolution, is filled with distraction, and "a fearful looking for of judgment--while his

"------frantic soul Raves round the walls of her clay tenement, Flies to each avenue, and cries for help-- But cries in vain;------"

conscious that he is the enemy of God, the abhorrence of saints; the confederate, and will soon become the companion, of evil spirits; the dying Christian looks beyond the confines of mortality into the eternal world, without one sensation but that "of a desire to depart and to be with Christ." In quitting the present world, he expects a transition from sorrow to joy--from the region of shadows to that of realities--from the habitations of sin to the abodes of purity. Embracing Jesus by faith, he exclaims with Simeon, "Now lettest thou thy servant depart in peace, for mine eyes have seen thy salvation;" or with Paul, "I have fought a good fight, I have finished my course, I have kept the faith: henceforth is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me in that day."

It is pleasing to see the youthful mind impressed with the concerns of religion, devoting its powers to the Saviour, and despising the solicitations of sinful pleasure; but ah! how many cloudless mornings are succeeded by gloomy days--how many false and fruitless blossoms adorn the smiling spring--how many seeds spring up, but perish because they have "no depth of earth!" Early piety, therefore, however gratifying, cannot be contemplated without anxiety, if not suspicion; the force of temptation has not yet been endured--the world has not half exhausted its quiver of poisoned arrows--Satan has not yet tried all his arts and machinations--the race is not yet run!--but in those who, like Zacharias and Elizabeth, are "well striken in years," we witness the stability of principle, the triumph of perseverance, and the reign of grace. Dear and venerable companions in the ways of God, ye have borne the burden and heat of the day! Like a shock of corn, ye shall soon be "gathered in your season;" ye shall soon drop the infirmities of humanity, and be clothed in the robes of light! "Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city."

The brief, but comprehensive notice of these venerable saints, in the commencement of the Gospel according to Luke, exhibits at once the characteristic features of their piety.

1. It was of a quality approved by God himself: for they are represented as "righteous _before God_," that is, in the divine estimation. It is this only which can determine our genuine character; for, however "outwardly virtuous _before men_," the internal spirit and character may be marked by moral deformities which the eye of Omniscience cannot but view with detestation. The most eminent Christians, indeed, are aware that perfection in righteousness is not attainable in the present state, and that when "weighed in the balances," they are in many respects "found wanting:" but while they look for acceptance through the righteousness of Christ, instead of "going about to establish their own," they possess a rectitude of _principle_, though the _degree_ of holiness be imperfect. They are sincere, habitual in their aim to please God, cherishing a supreme attachment to his name and character, and determined in their resistance of every influence that would seduce them from his service or impel them to commit sin.

2. Elizabeth and her venerable partner regulated their conduct by divine authority, irrespective of the opinions of men. They are said to "have walked in the _commandments and ordinances of the Lord_." The Jews were accustomed to blend the traditions of the elders with their religious services; but these believers consulted and obeyed the oracles of Heaven. They repaired at once to the spring-head of wisdom, deriving their faith and obtaining direction with regard to their practice from Him who alone possesses the authority of a master.

This was a very decisive evidence of their religion, and is a test which is capable of being applied to every case and to every sphere of life. If the only certain evidence of true piety consisted in becoming martyrs, few could have an opportunity of evincing it, through not being called to this high and holy service; or, if the test were the distribution of ample charities, or self-devotement to the labour of the Christian ministry, the poor, and the ungifted, and ineloquent, would be excluded from the prescribed means of testifying their love to God: but obedience to his commands may be practised in the humblest circumstances, in the lowliest station, and by the most obscure individual. Any where and every where it is possible "to take up our cross," to "deny ourselves," to "mortify the flesh," to "walk in the Spirit."

3. The obedience of Elizabeth and Zacharias was universal--not partial or restricted; for they "walked in _all_ the commandments and ordinances of the Lord."

An insincere profession will be distinguished by partiality in its observances. It will practise some duties and reject others, believe some doctrines and hesitate to admit others. Influenced by many subordinate considerations, it will select those requirements which are most easily performed, most calculated to attract public attention, or most conformable to natural prepossessions. It will dispense with some things as difficult, and with others as unnecessary or unimportant. "Then," exclaimed the Psalmist, "shall I not be ashamed when I have respect unto _all_ thy commandments."

4. Elizabeth and her aged companion were distinguished also for a piety which was _blameless_. It is possible to merit blame even in our very acts of religious obedience. How seldom do we attain that purity of _motive_, that unostentatious simplicity of _manner_, that _uniformity_ of conduct, which constitute a _blameless_ piety! In this respect we have daily reason, at the footstool of mercy, to deplore our deficiency, our lanquor, our lukewarmness of spirit, our unprofitableness and vileness. "If thou, Lord, wert strict to mark iniquity, O Lord, who could stand?" There is not a prayer we utter but would be rejected, were it not for the prevalence of the Redeemer's intercession, nor a service we perform, but is so defiled with guilt that it would be an abominable offering, but for the efficacy of that blood which "cleanseth us from all sin." Nor, indeed, was the piety of Zacharias and Elizabeth in itself "_blameless_," irrespective of this atonement; nor were they "_righteous_," but as accepted and justified "through the redemption that is in Christ Jesus." To a lively faith they, however, united a holy conversation, and an habitual obedience: their life was a perpetual sacrifice to God, and diffused around a sweet savour of piety.

Let us contemplate the _happiness of such a life_. It is common to represent religion as incompatible with true enjoyment, and to describe those who are under its influence as gloomy fanatics, dragging out a miserable existence--the dupes of prejudice and the slaves of melancholy. If a perpetual sense of the divine presence, a well-founded confidence of pardoned sin, free access to the throne of mercy, abundant communications of spiritual good and lively anticipations of a felicity beyond the grave, commensurate with the capacities of an immortal spirit, and with the everlasting ages of eternity; if these produce wretchedness, then, and in no other case, is religion a source of misery. Be not deceived; such allegations result from ignorance and depravity. Zacharias and Elizabeth, joined together by the dear bonds of mutual affection, and the still dearer ties of grace, present a picture of happiness unrivalled in the gay and thoughtless world. We appeal to them, and to those who resemble them, as "epistles" of God, that teach the efficacy of genuine religion. Read them, ye profane, and blush for your impieties! Read them, ye sons and daughters of strife, and banish discord from your houses! Read them, ye fearful, hesitating, lukewarm professors, and learn to walk in "_all_ the commandments and ordinances of the Lord!" Read them, ye worldly wise, ye ambitious, ye "lovers of pleasure," and confess ye have mistaken the true means to happiness, and have "forsaken your own mercies!"

It is a supereminent excellence of the religion of Jesus, that "the peace and joy in believing" which it inspires do not depend on external circumstances. As no worldly condition can _create_, so neither can it _destroy_ the Christian's felicity; it is firm and immoveable amidst the changes and revolutions of human affairs--in the bright or cloudy day. Like the mariner's compass, which continually points in the same direction amidst changing seasons and varying climes, the most extraordinary vicissitudes of the "present evil world," cannot "move" the mind of a believer from the "hope of the Gospel."

Reflect further, on the _effect which such a life is calculated to produce on others_.

A holy life is a powerful argument for the "truth as it is in Jesus;" and that suspicious eagerness with which the wicked watch the conduct of professors, that patient malignity with which they wait for their halting, and that Satanic joy with which they exult over their misconduct, prove their own convictions of the strength of such an argument. Let us then be concerned to falsify their predictions and disappoint their enmity by "walking in _all_ the commandments and ordinances of the Lord blameless." Consider the impressive appeal of the apostle: "Only let your conversation be as becometh the gospel of Christ." Shine, ye professing Christians, for "ye are the lights of the world"--shine with a holy and steady radiance in the church of God, and pray for daily supplies of the oil of grace, that your light may not degenerate into a feeble glimmering or totally expire; otherwise you may become accessary to the fall and ruin of others, and "their blood may be upon _you!_" Such a pious union, such holy friendship as that of Elizabeth and Zacharias, will be _perpetuated through infinite ages_. It is not a transient but an everlasting union; it shall survive the grave and defy the stroke of mortality. They who "sleep in Jesus" will God bring with him. The sepulchre, to such as die in the faith of Christ and in a state of holy friendship with each other, only resembles a vast prison, in which dearest friends are separated only for a time in different cells, and from which they shall be released when the gloomy keeper resigns his keys, when "death is swallowed up in victory." Those humble and affectionate disciples who have "walked together in all the commandments and ordinances of the Lord, here, shall take sweet counsel above, and walk together in the fields of immortality." In a nobler sense than the original application of the words, it may be said of all Christian friends, "they were lovely and pleasant in their lives, and in their deaths they were not divided."

This perpetuation of Christian society and love, is intimated in the most striking manner by our Redeemer when on the point of departure from his disciples, whom he called his "_friends_." "I will not henceforth drink of this fruit of the vine until that day when I drink it new with you in my Father's kingdom." Who can describe the joys of that "marriage-feast," the felicities of that endeared spiritual and eternal intercourse, that union of hearts, that concourse of affections, that flow and mingling of souls! These are some of "the mysteries of godliness"--this is what "eye hath not seen, nor ear heard, nor hath it entered into the heart of man to conceive."

Let these glorious expectations revive our failing courage amidst the conflicts of life. Let us not despair, though we may weep over the companions of our pilgrimage, slain at our side by the irresistible stroke of death. The separation is transitory--the reunion will be eternal. "But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not even as others which have no hope. For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. For this we say unto you by the word of the Lord, that we which are alive, and remain unto the coming of the Lord, shall not prevent them which are asleep. For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: then we which are alive and remain, shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. Wherefore comfort one another with these words."

Such as are opposite in character to Zacharias and Elizabeth, and who are "walking in _none_ of the commandments and ordinances of the Lord," should reflect on the misery of their condition, as utterly destitute of all those hopes and privileges which have been described. Who instituted these ordinances?--who gave these commandments?--whose authority is it you dare despise?--or who has released you from your obligations to this authority?--what madness induces you to fly in the face of God--to measure your power against the sword of Omnipotence? O, remember--"the wages of sin is death!"

Anna.