to us, was directed to address himself in writing his Gospel. The expression "most excellent," seems to indicate that he was no common person. It is the same expression which St. Paul used in addressing Felix and Festus. Acts xxiv. 3: xxvi. 5. 4.-["Certainty."] This is the same word which is translated "safety" in Acts v. 23, and 1 Thess. v. 3.

LUKE I. 5-12.

5 There was in the days of Herod, the king of Judæa, a certain Priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elisabeth.

6 And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless.

7 And they had no child, because that Elisabeth was barren, and they both were now well stricken in years.

8 And it came to pass, that while he executed the Priest's office before

| God in the order of his course,

9 According to the custom of the Priest's office, his lot was to burn incense when he went into the temple of the Lord.

10 And the whole multitude of the people were praying without at the time of incense.

11 And there appeared unto him an angel of the Lord standing on the right side of the altar of incense.

12 And when Zacharias saw him, he was troubled, and fear fell upon him.

THE first event recorded in St. Luke's Gospel, is the sudden apppearance of an angel to a Jewish priest, named Zacharias. The angel announces to him that a son is about to be born to him, by a miraculous interposition, and that this son is to be the forerunner of the long-promised Messiah. The word of God had plainly foretold that when Messiah came, some one would go before Him to prepare His way. (Malachi iii. 1.) The wisdom of God provided that when this forerunner appeared, he should be born in the family of a priest.

We can form very little idea, at this period of the world, of the immense importance of this angel's announcement. To the mind of a pious Jew, it must have been glad tidings of great joy. It was the first communication from God to Israel since the days of Malachi.

It broke the long silence of four hundred years. It told the believing Israelite that the prophetic weeks of Daniel were at length fulfilled, (Dan. ix. 25.)—that God's choicest promise was at length going to be accomplished, -and that "the seed" was about to appear in whom all the nations of the earth should be blessed. (Gen. xxii. 18.) We must place ourselves in imagination in the position of Zacharias, in order to give the verses before us their due weight.

Let us mark, for one thing, in this passage, the high testimony which is borne to the character of Zacharias and Elisabeth. We are told that they were "both righteous before God," and that "they walked in all the commandments and ordinances of the Lord blameless."

It matters little whether we interpret this "righteousness" as that which is imputed to all believers for their justification, or that which is wrought inwardly in believers by the operation of the Holy Ghost, for their sanctification. The two sorts of righteousness are never disjoined. There are none justified who are not sanctified, and there are none sanctified who are not justified. Suffice it for us to know that Zacharias and Elisabeth had grace when grace was very rare, and kept all the burdensome observances of the ceremonial law with devout conscientiousness, when few Israelites cared for them excepting in name and form.

The main thing that concerns us all, is the example which this holy pair hold up to Christians. Let us all strive to serve God faithfully, and live fully up to our light, even as they did. Let us not forget the plain words of Scripture, "He that doeth righteousness is righteous.”

(1 John iii. 7.) Happy are those Christian families in which it can be reported that both husband and wife are "righteous," and exercise themselves to have a conscience void of offence toward God and toward men. (Acts xxiv. 16.)

Let us mark, for another thing, in this passage, the heavy trial which God was pleased to lay on Zacharias and Elisabeth. We are told that "they had no child." The full force of these words can hardly be understood by a modern Christian. To an ancient Jew they would convey the idea of a very weighty affliction. To be childless was one of the bitterest of sorrows. (1 Sam. i. 10.)

The grace of God exempts no one from trouble. "Righteous" as this holy priest and his wife were, they had a "crook in their lot." Let us remember this, if we serve Christ, and let us count trial no strange thing. Let us rather believe that a hand of perfect wisdom is measuring out all our portion, and that when God chastises us, it is to make us "partakers of his holiness." (Heb. xii. 10.) If afflictions drive us nearer to Christ, the Bible, and prayer, they are positive blessings. We may not think so now. But we shall think so when we wake up

in another world.

Let us mark, for another thing, in this passage, the means by which God announced the coming birth of John the Baptist. We are told that "an angel of the Lord appeared to Zacharias."

The ministry of angels is undoubtedly a deep subject. Nowhere in the Bible do we find such frequent mention of them, as in the period of our Lord's earthly ministry. At no time do we read of so many appearances of angels,

as about the time of our Lord's incarnation and entrance into the world. The meaning of this circumstance is sufficiently clear. It was meant to teach the church that Messiah was no angel, but the Lord of angels, as well as of men. Angels announced His coming. Angels proclaimed His birth. Angels rejoiced at His appearing. And by so doing they made it plain that He who came to die for sinners, was not one of themselves, but one far above them, the King of kings and Lord of lords.

One thing, at all events, about angels, we must never forget. They take a deep interest in the work of Christ, and the salvation which Christ has provided. They sung high praise when the Son of God came down to make peace by His own blood between God and man. They rejoice when sinners repent, and sons are born again to our Father in heaven. They delight to minister to those who shall be heirs of salvation. Let us strive to be like them, while we are upon earth,-to be of their mind, and to share their joys. This is the way to be in tune for heaven. It is written of those who enter in there, that they shall be "as the angels." (Mark xii. 25.)

Let us mark, lastly, in this passage, the effect which the appearance of an angel produced on the mind of Zacharias. We are told that he "was troubled, and fear fell upon him."

The experience of this righteous man here, tallies exactly with that of other saints under similar circumstances. Moses at the burning bush, and Daniel at the river of Hiddekel,-the women at the sepulchre, and John at the isle of Patmos,-all showed like fear to that of Zacharias. Like him, when they saw visions of things

belonging to another world, they trembled and were afraid.

How are we to account for this fear? To that question there is only one answer. It arises from our inward sense of weakness, guilt, and corruption. The vision of an inhabitant of heaven reminds us forcibly of our own imperfection, and of our natural unfitness to stand before God. If angels are so great and terrible, what must the Lord of angels be?

Let us bless God, that we have a mighty Mediator between God and man, the man Christ Jesus. Believing on Him, we may draw near to God with boldness, and look forward to the day of judgment without fear. When the mighty angels shall go forth to gather together God's elect, the elect will have no cause to be afraid. To them the angels are fellow servants and friends. (Rev. xxii. 9.)

Let us tremble when we think of the terror of the wicked at the last day. If even the righteous are troubled by a sudden vision of friendly spirits, where will the ungodly appear, when the angels come forth to gather them like tares for the burning? The fears of the saints are groundless, and endure but for a little season. The fears of the lost, when once aroused, will prove wellgrounded, and will endure for evermore.

NOTES. LUKE I. 5-12.

5.-[Course of Abiah.] There were twenty-four of these courses, or classes, of the sons of Aaron, among whom the temple service was divided. The course of Abijah, or Abia, at the original institution, was the eighth in order. 1 Chron. xxiv. 10. Bishop Hall remarks, "The successive terms 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