a man at least twelve months before she was actually married to him; and during these twelve months she was as sacredly regarded as his wife as if she had been actually married to him, and any unfaithfulness then was as great a sin as afterwards. It is recorded, that she was thus espoused to Joseph, and pledged and set apart to be his wife. Mary showed she was soon to be a mother, and Joseph, not understanding the mysterious circumstances in which she was divinely placed, and which alone explained her state, and misjudging, by weighing facts according to a human standard, and thinking that a sin, which the Virgin only by divine tidings knew, to be miraculous fact, was inclined to put her away as guilty of unfaithfulness; "not willing to make her a public example," thereby indicating his love, for he might have divorced her by public letters, which was in his power. A divine messenger told him the mysterious fact, so mysterious as to be incredible to flesh and blood without a direct revelation from the fountain of all truth-"She shall bring forth a son, and thou shalt call his name Jesus," which, translated literally, is, "he shall save his people from their sins." Here is the moral and the spiritual work of the Gospel, at a period when all earthly kings were disturbed by the foolish notion, that Christ had come to set up a rival monarchy, intended to dislodge the thrones, and to break the sceptres of the rest of the kingdoms of the world.

Then the promise is appealed to as the origin; "Behold, a virgin shall be with child:"-it is, literally translated, "the virgin shall be with child" waρlévos, the translation of Ha-almah in the Hebrew, "the virgin," not a virgin shall be with child "- -so as virgin never

was before ;" and shall bring forth a son," so as never son was born before, and never will be born afterwards; "and they shall call his name Emmanuel," which is, translated in our tongue, "God with us." Joseph understood it, and then took to be his wife her who was previously espoused to him, and called the name of the child Jesus. The last verse of the chapter appears to prove that Mary afterwards was the mother of other children.

NOTE.-[Title] evayyéλov, in earlier Greek, signifies a present made as a return for good news (see Hom. Od. §. 152, 166; also 2 Kings iv. 10, LXX.), or a sacrifice offered in thanksgiving for the same (Aristoph. Eq. 658); in later Greek, the good news itself as in LXX. and New Testament passim, in the appropriated sense of the good news of salvation by Christ Jesus. Hence it came to be applied to the writings themselves which contain this good news very early; so, Justin M. Apol. oi dñóσtoλoi èv toîs γενομένοις ὑπ' αὐτῶν ἀπομνημονεύμασιν, ἃ καλεῖται εὐαγγέλια, p. 98. -Alford.

CHAPTER II.

INTRODUCTION-THE STAR-THE MAGI-HEROD-SYNOD-MASSACRE OF INNOCENTS - RACHEL'S SORROW-THE

SINFULNESS OF THE

HUMAN HEART IN ITS TREATMENT OF THE SAVIOUR.

Ir appears from the testimony of heathen historians, that a rumour prevailed all over the East about 1853 or 1854 years ago, that is, immediately before the birth of our Lord and Saviour Jesus Christ, that a great king was soon to arise in the midst of Israel, to whom the dominion of the whole earth should be consigned. These eastern kings, or students of astronomy, versed in the science of the stars, and no less acquainted with the traditions of their land, believed that such an event was soon to take place; and a star, or a meteor, it may have been, that they could neither explain nor discover in their chart, that crossed their reckoning, and contradicted all their calculations, signified to them that this great King of the Jews was now born, and that it was their duty to go and offer him incense, adoration, and praise. An inspiration from on high was no doubt their strongest impulse.

There has been much discussion among divines what this star was. Evidently, as the merest tyro knows, it was not a star that left its orbit, and took an eccentric course, because that, as far as we can see, was neither

necessary nor probable; but it has been actually calculated by modern historians, that at the very period when it can be proved chronologically that Christ was born, there was a conjunction of two of the planets unprecedented for thousands of years; and that such a conjunction of Jupiter and Saturn, happening at that period, would present the appearance of a star of unearthly and unprecedented brilliancy; and that no doubt was the sign that God employed to call attention to a new fact, to show the place where Christ was born, and to lead the wise men to Bethlehem to visit Him, who was born King of the Jews. But, whatever be the mode that was adopted, it is sufficient to believe that there was a celestial phenomenon of an unearthly splendour, which awakened and aroused the minds of watchful and inquiring students versed in astronomy to the occurrence of some supernatural fact, or new and startling interposition; and this bright sign, associated with the traditions of the east, and more probably still with the immediate suggestion and inspiration of God, brought these eastern kings to see and to worship Him who was "the bright and morning star."

In the Roman Catholic Church there is a tradition that these kings were three. For this there is no reliable authority. In fact, at Cologne any one may see the reputed three skulls of the three Magi still preserved, crowned with golden diadems; and even the names of the three kings are given. These names are of course very recent, and as authentic as the skulls they designate. The whole story at Cologne is the merest tradition, and, like most traditions, of no weight or authority whatever. They may have been ten, or twenty, for aught we know. The sacred record merely

states that certain kings came from the east to Jerusalem, seeking him who was born King of the Jews.

We read next of the impression made on the mind of Herod, a cruel and a sanguinary tyrant, who had murdered his own wife, and had been guilty of very many and very great atrocities. He no sooner heard of this strange and supernatural fact, than his conscience suggested, what he felt was his desert, that he might lose his kingdom; his fears became prophetic, and told him that a rival had come into the world, who, he supposed, would deprive him of his sceptre. The Evangelist, therefore, adds-"When Herod the king heard these things, he was troubled." In the original it is, "he was exceedingly agitated and convulsed with fear." What did he do? He resolved to consult the chief priests and scribes, whom he despised, but whom he was willing enough to make use of to carry out his own nefarious purposes; and under the pretence of religion, he called them to a Synod, and gathered them together in general assembly, to ascertain from them in what place Christ should be born. This Synod that met in obedience to his command, decided unanimously that He should be born in Bethlehem of Judæa; and they set a precedent which one would wish that all modern Synods would adopt,-they rested their decision on Scriptural grounds, to which they unanimously appealed. They did not profess to decide by the aids of tradition, or infallibility, as if infallibility were their prerogative; but they said, what Synods have not been very much given to say, but rather very much given to conceal, in their past history-"Thus it is written by the prophet, And thou, Bethlehem, in the land of Juda, art not the least among the princes of Juda;