In the most faithful heart there are some sparks of infidelity. So to believe, that we should have no doubt at all, is scarce incident unto flesh and blood. It is a great perfection, if we have attained to overcome our doubts.

What did mislead Zachary, but that which uses to guide others, reason? I am old, and my wife is of great age: as if years and dry loins could be any let to him, which is able of very stones to raise up children unto Abraham.

Faith and reason have their limits: where reason ends, faith begins; and if reason will be encroaching upon the bounds of faith, she is straight taken captive by infidelity. We are not fit to follow Christ, if we have not denied ourselves; and the chief piece of ourselves, is, our reason. We must yield God able to do that, which we cannot comprehend; and we must comprehend that by our faith, which is disclaimed by reason. Hagar must be driven out of doors, that Sarah may rule alone.

The authority of the reporter makes way for belief in things, which are otherwise hard to pass; although, in the matters of God, we should not so much care who speaks, as what is spoken, and from whom. The angel tells his name, place, office, unasked; that Zachary might not think any news impossible, that was brought him by a heavenly messenger.

Even where there is no use of language, the spirits are distinguished by names; and each knows his own appellation, and others'. He, that gave leave unto man, his image, to give names unto all his visible and inferior creatures, did himself put names unto the spiritual; and as their name is, so are they mighty and glorious.

But, lest Zachary should no less doubt of the style of the messenger, than of the errand itself, he is, at once, both confirmed and punished with dumbness. That tongue, which moved the doubt, must be tied up. He shall ask no more questions for forty weeks, because he asked this one distrustfully.

Neither did Zachary lose his tongue for the time, but his ears also. He was not only mute but deaf; for otherwise, when they came to ask his allowance for the name of his son, they needed not to have demanded it by signs but by words. God will not pass over slight offences, and those which may plead the most colourable pretences, in his best children, without a sensible check. It is not our holy entireness with God that can bear us out in the least sin; yea rather, the more acquaintance we have with his majesty, the more sure we are of correction when we offend. This may procure us more favour in our well-doing, not less justice in evil.

Zachary staid, and the people waited. Whether some longer discourse, betwixt the angel and him than needed to be recorded, or whether astonishment at the apparition and news withheld him, I inquire not. The multitude thought him long; yet, though

they could but see afar off, they would not depart till he returned to bless them. Their patient attendance without shames us, that are hardly persuaded to attend within, while both our senses are employed in our divine services, and we are admitted to be coagents with our ministers.

At last, Zachary comes out speechless; and more amazes them with his presence, than with his delay. The eyes of the multitude, that were not worthy to see his vision, yet see the signs of his vision, that the world might be put into the expectation of some extraordinary sequel. God makes way for his voice by silence. His speech could not have said so much as his dumb

ness.

Zachary would fain have spoken, and could not; with us too many are dumb, and need not. Negligence, fear, partiality stop the mouths of many, which shall once say, "Woe to me, because I held my peace

י!

His hand speaks that, which he cannot with his tongue; and he makes them by signs to understand that, which they might read in his face. Those powers we have we must use.

But though he had ceased to speak, yet he ceased not to minister. He takes not this dumbness for a dismission, but stays out the eight days of his course; as one that knew the eyes and hands and heart would be accepted of that God, which had bereaved him of his tongue. We may not take slight occasions of withdrawing ourselves from the public services of our God; much less under the Gospel. The Law, which stood much upon bodily perfection, dispensed with age for attendance. The Gospel, which is all for the soul, regards those inward powers, which, while they are vigorous, exclude all excuses of our ministration.

CONTEMPLATION II.-THE ANNUNCIATION OF CHRIST.

LUKE I.

THE Spirit of God was never so accurate in any description as that, which concerns the Incarnation of God. It was fit no circumstance should be omitted in that story, whereon the faith, and salvation, of all the world depend. We cannot so much as doubt of this truth, and be saved. No, not the number of the month, not the name of the angel, is concealed. Every particle imports not more certainty, than excellence.

The time is the sixth month after John's conception, the prime of the spring. Christ was conceived in the spring; born, in the solstice. He, in whom the world received a new life, receives

life in the same season, wherein the world received his first life from him; and he, which stretches out the days of his Church and lengthens them to eternity, appears after all the short and dim light of the law, and enlightens the world with his glory.

The Messenger is, an angel. A man was too mean to carry the news of the conception of God. Never any business was conceived in heaven, that did so much concern the earth, as the Conception of the God of Heaven in Womb of Earth. No less than an archangel was worthy to bear this tidings; and never any angel received a greater honour, than of this embassage.

It was fit our reparation should answer our fall. An evil angel was the first motioner of the one to Eve, a virgin, then espoused to Adam, in the garden of Eden; a good angel is the first reporter of the other to Mary, a virgin, espoused to Joseph, in that place, which, as the garden of Galilee, had a name from flourishing.

No good angel could be the author of our restoration, as that evil angel was of our ruin. But that, which those glorious spirits could not do themselves, they are glad to report as done by the God of Spirits. Good news rejoices the bearer. With what joy did this holy angel bring the news of that Saviour, in whom we are redeemed to life, himself established in life and glory!

The first preacher of the Gospel was an angel. That office must needs be glorious, that derives itself from such a predecessor. God appointed his angel to be the first preacher; and hath since called his preachers, angels.

The message is well suited. An angel comes to a virgin; Gabriel to Mary; he, that was by signification the Strength of God, to her that was by signification exalted by God to the conceiving of him that was the God of Strength to a maid, but espoused; a maid, for the honour of virginity; espoused for the honour of marriage. The marriage was in a sort made, not consummate; through the instinct of him, that meant to make her not an example, but a miracle of women.

In this whole work God would have nothing ordinary. It was fit that she should be a married virgin, which should be a virginmother. He, that meant to take man's nature without man's corruption, would be the Son of Man without man's seed; would be the Seed of the Woman without man; and amongst all women of a pure virgin; but amongst virgins, of one espoused, that there might be at once a witness and a guardian of her fruitful virginity. If the same God had not been the author of virginity and marriage, he had never countenanced virginity by marriage. Whither doth this glorious angel come, to find the mother of him that was God, but to obscure Galilee? a part, which even the Jews themselves despised, as forsaken of their privileges; Out of Galilee ariseth no prophet. Behold an angel comes to that Galilee, out of which no prophet comes; and the God of Pro

phets and Angels descends to be conceived in that Galilee, out of which no prophet ariseth. He, that filleth all places, makes no difference of places. It is the person, which gives honour and privilege to the place, not the place to the person as the presence of God makes the heaven; the heaven doth not make the honour glorious. No blind corner of Nazareth can hide the Blessed Virgin from the angel. The favours of God will find out his children, whithersoever they are withdrawn.

It is the fashion of God to seek out the most despised, on whom to bestow his honours. We cannot run away, as from the judgments, so not from the mercies of our God. The cottages of Galilee are preferred by God, to the famous palaces of Jerusalem. He cares not how homely he converse with his own. Why should we be transported with the outward glory of places, while our God regards it not? We are not of the angel's diet, if we would not rather be with the blessed virgin at Nazareth, than with the proud dames in the Court of Jerusalem. It is a great vanity, to respect any thing above goodness, and to disesteem goodness for any want.

The angel salutes the virgin; he prays not to her. He salutes her, as a saint; he prays not to her as a goddess. For us to salute her as he did, were gross presumption; for neither are we as he was, neither is she as she was. If he, that was a spirit, saluted her, that was flesh and blood here on earth, it is not for us, that are flesh and blood, to salute her, which is a glorious spirit in heaven. For us to pray to her in the angel's salutation, were to abuse the virgin, the angel, the salutation.

But, how gladly do we second the angel in the praise of her, which was more ours than his ! How justly do we bless her, whom the angel pronounceth blessed! How worthily is she honoured of men, whom the angel proclaimeth beloved of God! O blessed Mary, he cannot bless thee, he cannot honour thee, too much, that deifies thee not. That, which the angel said of thee, thou hast prophesied of thyself: we believe the angel, and thee. All generations shall call thee blessed, by the fruit of whose womb all generations are blessed.

If Zachary were amazed with the sight of this angel, much more the virgin. That very sex had more disadvantage of fear. If it had been but a man, that had come to her in that secrecy and suddenness, she could not but have been troubled; how much more, when the shining glory of the person doubled the astonishment!

The troubles of holy minds end ever in comfort. Joy was the errand of the angel, and not terror. Fear (as all passions) disquiets the heart; and makes it, for the time, unfit to receive the messages of God. Soon hath the angel cleared these troublesome mists of passions, and sent out the beams of heavenly consolation, in the remotest corner of her soul, by the glad news of

her Saviour. How can joy but enter into her heart, out of whose womb shall come salvation? What room can fear find in that breast, that is assured of favour? "Fear not, Mary, for thou hast found favour with God. Let those fear who know they are in displeasure, or know not they are gracious. Thy happy estate calls for confidence, and that confidence for joy. What should, what can they fear, who are favoured of him, at whom the devils tremble?"

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Not the presence of the good angels, but the temptations of evil, strike many terrors into our weakness. We could not be dismayed with them, if we did not forget our condition. have not received the spirit of bondage again to fear, but the spirit of adoption, whereby we cry, Abba, Father. If that Spirit, O God, witness with our spirits, that we are thine, how can we fear any of those spiritual wickednesses? Give us assurance of thy favour, and let the powers of hell do their worst.

It was no ordinary favour that the virgin found in heaven. No mortal creature was ever thus graced, that He should take part of her nature, that was the God of Nature; that he, which made all things, should make his human body of hers; that her womb should yield that flesh, which was personally united to the Godhead; that she should bear him that upholds the world: Lo, thou shalt conceive and bear a Son, and shalt call his name Jesus.

It is a question, whether there be more wonder in the conception, or in the fruit; the conception of the Virgin, or Jesus conceived. Both are marvellous; but the former doth not more exceed all other wonders, than the latter exceedeth it for the child of a virgin, is the reimprovement of that power which created the world; but that God should be incarnate of a virgin, was an abasement of his majesty, and an exaltation of the creature beyond all example.

Well was that child worthy to make the mother blessed. Here was a double conception; one in the womb of her body, the other of the soul. If that were more miraculous, this was more beneficial; that was her privilege, this was her happiness: if that were singular to her, this is common to all his chosen. There is no renewed heart, wherein thou, O Saviour, art not formed again. Blessed be thou, that hast herein made us blessed. For what womb can conceive thee, and not partake of thee? Who can partake of thee, and not be happy?

Doubtless, the Virgin understood the angel, as he meant, of a present conception; which made her so much more inquisitive, into the manner and means of this event: How shall this be, since I know not a man? That she should conceive a son, by the knowledge of man, after her marriage consummate, could have been no wonder: but how then should that son of hers be the Son of God? This demand was higher. How her present virginity should be instantly fruitful might be well worthy of ad