BOOK I.

CONTEMPLATION I. THE ANGEL AND

ZACHARY.

WHEN things are at the worst, then God begins a change: the state of the Jewish church was extremely corrupted immediately before the news of the gospel; yet, as bad as it was, not only the priesthood, but the courses of attendance, continued even from David's time till Christ's. It is a desperately depraved condition of a church, where no good orders are left.

Judea passed many troubles, many alterations, yet this orderly combination endured about eleven hundred years. A settled good will not easily be defeated, but, in the change of persons, will remain unchanged, and, if it be forced to give way, leaves memorable footsteps behind it. If David foresaw the perpetuation of this holy ordinance, how much did he rejoice in the knowledge of it! Who would not be glad to do good, on condition that it may so long outlive him!

The successive turns of the legal ministration held on in a line never interrupted: even in a forlorn and miserable church, there may be a personal succession. How little were the Jews better for this, when they had lost the Urim and Thummim, sincerity of doctrine and manners! This stayed with them, even while they and their sons crucified Christ. What is more ordinary than wicked sons of holy parents? It is the succession of truth and holiness that makes or institutes a church, whatever become of the persons. Never times were so barren, as not to yield some good. The greatest dearth affords some few good ears to the gleaners. Christ would not have

come into the world, but he would have some faithful to entertain him. He, that had the disposing of all times and men, would cast some holy ones into his own times. There had been no equality, that all should either overrun or follow him, and none attend him. Zachary and Elizabeth are just; both of Aaron's blood, and John Baptist of theirs: whence should a holy seed spring, if not of the loins of Levi? It is not in the power of parents to traduce holiness to their children; it is the blessing of God that feoffs them in the virtues of their parents, as they feoff them in their sins. There is no certainty, but there is likelihood of a holy generation, when the parents are such. Elizabeth was just, as well as Zachary, that the forerunner of a Saviour might be holy on both sides. If the stock and the graff be not both good, there is much danger of the fruit. It is a happy match, when the husband and the wife are one, not only in themselves but in God; not more in flesh, than in the spirit. Grace makes no difference of sexes; rather the weaker carries away the more honour, because it hath had less helps. It is easy to observe, that the New Testament affordeth more store of good women than the Old: Elizabeth led the ring of this mercy, whose barrenness ended in a miraculous fruit, both of her body, and of her time.

This religious pair made no less progress in virtue than in age; and yet their virtue could not make their best age fruitful "Elizabeth was barren." A just soul, and a barren womb, may well agree together. Among the Jews, barrenness was not a defect only, but a reproach: yet, while this good woman was fruitful of holy obedience, she was barren of children: as John, which

was miraculously conceived by man, was a fit forerunner of him that was conceived by the Holy Ghost, so a barren matron was meet to make way for a virgin.

None but a son of Aaron might offer incense to God in the temple; and not every son of Aaron, and not any one at all seasons. God is a God of order, and hates confusion no less than irreligion. Albeit he hath not so straitened himself under the gospel, as to tie his service to persons or places; yet his choice is now no less curious, because it is more large: he allows none but the authorized; he authorizeth none but the worthy. The incense doth ever smell of the hand that offers it: I doubt not but that perfume was sweeter, which ascended up from the hand of a just Zachary. "The sacrifice of the wicked is abomination to God." There were courses of ministration in the legal services: God never purposed to burden any of his creatures with devotion. How vain is the ambition of any soul, that would load itself with the universal charge of all men! How thankless is their labour, that do wilfully overspend themselves in their ordinary avocations! As Zachary had a course in God's house, so he carefully observed it: cne favour of these respites doubled his diligence. The more high and sacred our calling is, the more dangerous is neglect. It is our honour, that we may be allowed to wait upon the God of heaven in these immediate services. Woe be to us, if we slacken those duties, wherein God honours us more than we can honour him!

Many sons of Aaron, yea of the same family, served at once in the temple, according to the variety of employments. To avoid all difference, they agreed by lot to assign themselves to the several offices of each day: the lot of this day called Zachary to offer incense in the outer temple. I do not find any prescription they had from God, of this particular manner of designment. Matters of good order, in holy affairs, may be ruled by the wise institution of men, according to reason and expediency.

It fell out well, that Zachary was chosen by lot to this ministration, that God's immediate hand might be seen in all the passages that concerned his great prophet; that as the person, so the occasion, might be of God's own choosing. In lots, and their seeming casual disposition, God can give a reason, though we can give none. Morning and evening, twice a-day, their law called them to offer incense to God, that both parts of the day might be consecrate to the Maker of time. The outer temple

was the figure of the whole church upon earth, like as the holy of holies represented heaven. Nothing can better resemble our faithful prayers than sweet perfume: these God looks that we should (all his church over) send up unto him morning and evening. The elevations of our hearts should be perpetual; but if, twice in the day, we do not present God with our solemn invocations, we make the gospel less officious than the law.

That the resemblance of prayers and incense might be apparent, while the priest sends up his incense within the temple, the people must send up their prayers without: their breath, and that incense, though remote in the first rising, met ere they went up to heaven. The people might no more go into the holy place to offer up the incense of prayers unto God, than Zachary might go into the holy of holies. While the partition-wall stood betwixt Jews and Gentiles, there were also partitions betwixt the Jews and themselves. Now every man is a priest unto God; every man, since the veil was rent, prays within the temple.— What are we the better for our greater freedom of access to God, under the gospel, if we do not make use of our privilege?

While they were praying to God, he sees an angel of God: as Gideon's angel went up in the smoke of the sacrifice, so did Zachary's angel, as it were, come down in the fragrant smoke of his incense. It was ever great news to see an angel of God, but now more, because God had long withdrawn from them all the means of his supernatural revelations. As this wicked people were strangers to their God in their conversation, so was God grown a stranger to them in his apparitions; yet now, that the season of the gospel approached, he visited them with his angels, before he visited them by his son. He sends his angel to men in the form of man, before he sends his Son to take human form. The presence of angels is no novelty, but their apparition; they are always with us, but rarely seen, that we may awfully respect their messages when they are seen in the meantime, our faith may see them, though our senses do not; their assumed shapes do not make them more present, but visible.

There is an order in that heavenly hierarchy, though we know it not. This angel, that appeared to Zachary, was not with him in the ordinary course of his attendances, but was purposely sent from God with this message. Why was an angel sent ? and why this angel? It had been easy for him to have raised up the prophetical spirit

of some Simeon to this prediction; the same Holy Ghost, which revealed to that just man, that he should not see death ere he had seen the Messiah, might have as easily revealed unto him the birth of the forerunner of Christ, and by him to Zachary but God would have this voice, which should go before his Son, come with a noise; he would have it appear to the world, that the harbinger of the Messiah should be conceived by the marvellous power of that God whose coming he proclaimed. It was fit the first herald of the gospel should begin in wonder. The same angel, that came to the blessed virgin with the news of Christ's conception, came to Zachary with the news of John's, for the honour of him that was the greatest of them which were born of women, and for his better resemblance to him which was the seed of the woman: both had the gospel for their errand; one as the messenger of it, the other as the author; both are foretold by the same mouth.

When could it be more fit for the angel to appear unto Zachary, than when prayers and incense were offered by him? where could he more fitly appear than in the temple? in what part of the temple more fitly than at the altar of incense? and whereabouts rather than on the right side of the altar? Those glorious spirits, as they are always with us, so most in our devotions; and as in all places, so most of all in God's house: they rejoice to be with us, while we are with God; as, contrarily, they turn their faces from us when we go about our sins.

He, that had wont to live and serve in the presence of the master, was now astonished at the presence of the servant: so much difference there is betwixt our faith and our senses, that the apprehension of the presence of the God of spirits by faith goes down sweetly with us, whereas the sensible apprehension of an angel dismays us. Holy Zachary, that had wont to live by faith, thought he should die, when his sense began to be set on work: it was the weakness of him that served at the altar without horror, to be daunted with the face of his fellow-servant. In vain do we look for such ministers of God as are without infirmities, when just Zachary was troubled in his devotions with that wherewith he should have been comforted. It was partly the suddenness, and partly the glory, of the apparition that affrighted him. The good angel was both apprehensive and compassionate of Zachary's weakness, and presently encourages him with a cheerful excitation: "Fear not, Zacharias." The

blessed spirits, though they do not vocally express it, do pity our human frailties, and secretly suggest comfort unto us, when we perceive it not. Good and evil angels, as they are contrary in estate, so also in disposition: the good desire to take away fear, the evil to bring it. It is a fruit of that deadly enmity which is betwixt Satan and us, that he would, if he might, kill us with terror; whereas the good spirits, affecting our relief and happiness, take no pleasure in terrifying us, but labour altogether for our tranquillity and cheerfulness.

There was not more fear in the face, than comfort in the speech: "Thy prayer is heard." No angel could have told him better news: our desires are uttered in our prayers. What can we wish, but to have what we would? Many good suits had Zachary made, and amongst the rest, for a son.

Doubtless it was now some space of years since he made that request; for he was now stricken in age, and had ceased to hope: yet had God laid it up all the while, and, while he thinks not of it, brings it forth to effect. Thus doth the mercy of our God deal with his patient and faithful suppliants. In the fervour of their expectation, he many times holds them off, and, when they least think of it, and have forgotten their own suits, he graciously condescends. Delay of effect may not discourage our faith: it may be, God hath long granted, ere we shall know of his grant. Many a father repents him of his fruitfulness, and hath such sons as he wishes unborn: but to have so gracious and happy a son as the angel foretold, could not be less comfort than honour to the age of Zachary. The proof of children makes them either the blessings or crosses of their parents: to hear what his son should be before he was; to hear that he should have such a son, a son whose birth should concern the joy of many, a son that should be great in the sight of the Lord, a son that should be sacred to God, filled with God, beneficial to man, a harbinger to him that was God and man, was news enough to prevent the angel, and to take away that tongue with amazement, which was after lost with incredulity!

The speech was so good, that it found not a sudden belief. This good news surprised Zachary. If the intelligence had taken leisure, that his thoughts might have had time to debate the matter, he had easily apprehended the infinite power of him that had promised, the pattern of Abraham and Sarah, and would soon have concluded the appearance of the angel more

miraculous than his prediction: whereas now, like a man masked with the strangeness of that he saw and heard, he misdoubts the message, and asks, "How shall I know?" Nature was on his side, and alleged the impossibility of the event, both from age and barrenness. Supernatural tidings, at the first hearing, astonish the heart, and are entertained with doubts by those, which upon further acquaintance give them best welcome.

The weak apprehensions of our imperfect faith are not so much to be censured, as pitied. It is a sure way for the heart, to be prevented with the assurance of the omnipotent power of God, to whom nothing is impossible; so shall the hardest points of faith go down easily with us: if the eye of our mind look upward, it shall meet with nothing to avert or interrupt it; but if right forward, or downward, or round about, every thing is a block in our way.

There is a difference betwixt desire of assurance, and unbelief. We cannot be too careful to raise up to ourselves arguments to settle our faith; although it should be no faith, if it had no feet to stand upon but discursive. In matters of faith, if reasons may be brought for the conviction of gainsayers, it is well; if they be helps, they cannot be grounds of our belief. 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 strait 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 to 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 stayed, 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 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 co-agents 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 may 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 dumbness. 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. 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 has 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.

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 dependeth: 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 excellency. 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 the womb of the earth. No less than an archangel was worthy to bear these 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 rejoice 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 virgin mother. He, that meant to take man's nature without man's corruption, would be the son of the 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 prophets 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, wheresoever 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