she was placed, as an affianced bride, not yet brought home to the house of her husband; and that she did not yet understand that the son she was to bear was to have no human father. But the answer of the angel soon dispelled all her doubts.

"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 that shall be born of thee shall be called the Son of God."

As a confirming sign, to prove that what was now promised should be certainly fulfilled, the angel refers to the fact of her cousin Elisabeth having been made to conceive a son when past the age of child-bearing.

"And behold thy cousin Elisabeth, she hath also conceived a son in her old age; and this is the sixth month with her who was called barren.

"For with God nothing shall be impossible." Mary's doubts and fears are now entirely removed, and she at once expresses her consent, her humility, her faith, and her rejoicing in the gracious purpose of God.*

"And Mary said, Behold the handmaid of the Lord; be it unto me according to thy word."

It is supposed by commentators, and there ap

* Dean Stanhope.

pears reason in the supposition, that at the instant of this act of faith and purposed obedience, the conception of the immaculate humanity of Jesus took place, and that it was done unto the virgin according to the word of the angel, who at that moment departed from her.

We are then told, that Mary "arose in those days, and went into the hill-country with haste, into a city of Juda, and entered into the house of Zacharias, and saluted Elisabeth."

Mary was probably moved to undertake this sudden journey, from a desire to be more fully informed of the truth of what had been told her by the angel respecting Elisabeth. She no doubt was led to this by the Holy Spirit, both for the confirmation of her own faith, and for affording to Christians in all ages a strong additional evidence of the reality of those things which had been revealed to her concerning herself.

"And it came to pass, that when Elisabeth heard the salutation of Mary, the babe leaped in her womb, and Elisabeth was filled with the Holy Ghost.

"And she spake out with a loud voice and said, Blessed art thou among women," the very words used by the angel,--" and blessed is the fruit of thy womb.

"And whence is this to me, that the mother of my Lord should come to me."

beth.

It seems clear from these verses, that no previous communication had been made by Mary to ElisaThere had been no time for any such. Immediately after the "annunciation," Mary set out on her journey to the hill-country, "with haste," to visit Elisabeth; and the instant of her arrivalwithout a single word of explanation-the latter seems to have been informed by the direct inspiration of the Holy Ghost, that Mary who now saluted her, was about to become "the mother of her Lord."

The sequel of Elisabeth's address contained matter of the highest encouragement to Mary.

"For lo! as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy.

"And blessed is she that believed; for there shall be a performance of these things which were told her from the Lord."

Mary's faith, hope, and joy are now raised to their highest pitch. All her doubts and fears have vanished, and she breaks out into a rapturous hymn of thanksgiving and praise. This hymn, (which is commonly called the "Magnificat," and is still used in the public service of several Churches,) is full of sentiments of the purest devotion, the most unaffected humility, and the most exalted patriotism. The thanksgiving for herself is expressed with

the meekness and gentleness which was agreeable to her character; but her warmest aspirations are reserved for the loftier theme, that God had now "holpen his servant Israel, in remembrance of his mercy, (as he spake to our fathers,) to Abraham and to his seed for ever."

Mary, we are told, abode with Elisabeth about three months, and returned to her own house. After this, her situation could not be much longer concealed; and, in particular, it became necessary that the whole truth should be disclosed to Joseph, her affianced husband.

Here, it may be asked, why was Mary, by the arrangements of Providence, placed in this embarrassing situation? If the Saviour was to be born of a virgin, where was the necessity, or where was the use, that she should be previously espoused to an husband? The answer involves several important considerations. It did not suit the divine purposes that the miraculous events, which were now in the course of being accomplished, should at this time be openly published to the world; and, therefore, it was not only fit but necessary, that Mary should be invested with the character of a married woman. This was necessary, not merely to protect her from the censures of gossiping neighbours, but for the more important purpose of checking a vain curiosity, and preventing their inquiries,

which must have led to a premature disclosure of that which it was the purpose of God to keep secret for a time. Farther, the providing of a husband to Mary and of a reputed father to her child, as it afterwards appeared, was necessary even for the preservation of their lives. But for his assistance how could the child have been saved from the murderous designs of Herod? How could an unprotected female, with a helpless infant, have accomplished such a journey as is implied in the flight into Egypt, and their subsequent return from that country?

But, besides all this, the circumstance of Mary having been espoused to Joseph, previous to the miraculous conception, was attended with the advantage of providing an additional witness to the wonderful fact itself, and of strengthening, in a very great degree, the evidence we possess for the truth of that fact. By the laws of evidence which prevail generally in all civilized countries, in matters of the highest importance, such as a trial for life and death, two witnesses are required to prove every material fact and two are considered sufficient for that purpose. Accordingly, here, two witnesses have been provided, whose evidence completely corroborates each other-to prove the most important fact that ever was promulgated to the world.

The evidence of Mary, bearing, though it does, all the marks of simplicity and truth, might have