drim; and hence it became usual to designate any priest who was a member of that body by the title of" chief priest."

Theophilus. And who were the scribes ?

Reader. They were the students and learned expounders of the law, --the same as are elsewhere called lawyers (Matt. xxii. 35) and doctors of the law (Luke v. 17). They also acted as registrars, and were employed in drawing up legal documents. In what respect does the conduct of Herod and his advisers, as described in the fourth and fifth verses, deserve to be imitated by us?

Theophilus. That question had not occurred to my mind before; but I am sure that we may profitably do one thing which may be considered as an imitation of their example, namely, always consult the Scriptures when we wish to learn anything concerning Christ.

Reader. That is what I meant.And what a solemn reflection is here forced upon our minds, that men may consult the Scriptures respecting Christ, and may even become learned in the page of inspiration, without having any saving knowledge of Him "of whom Moses in the law, and the prophets, did write." Nay, how Nay, how possible is it for men to seek an acquaintance with Scripture, and its meaning, for purposes directly hostile to religion! What an awful mass of impiety and depravity is the heart of a wicked man! Oh, let us search the Scriptures, not for any mere worldly purpose, nor even in the spirit of vain curiosity, but in order

that we may find them able to make us "wise unto salvation through faith which is in Christ Jesus."

Where do we find the prophecy to which the chief priests and scribes referred as pointing out the birthplace of Messiah?

Theophilus. In Micah v. 2. "But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting."

Reader. Here is a little verbal difficulty; but perhaps so slight as hardly to require notice. In the Evangelist we read, "thou art not the least;" in the prophet, "though thou be little." Some critics have suggested that the words of the original prophecy should be read interrogatively, "art thou too little?" implying, "thou art not." But, even without this, the difficulty vanishes if we remember that the leading idea is the same in both forms of the verse;

namely, that Bethlehem, notwithstanding its political insignificance, should yet be highly honoured and distinguished.

In the Evangelist we read "princes" instead of "thousands;" as in the original. Here also the difference is more apparent than real; for in Hebrew the same word signified a thousand and a prince; from the circumstance that the people had been distributed into thousands, each under its own captain, chief, or prince. You perceive how easy and natural it would be, especially in such a

language as the Hebrew, to say "a thousand" instead of " the captain of a thousand."

Now, with respect to Bethlehem, --let me ask you, what is the meaning of the word?

Theophilus. In Hebrew, as you have sometimes told us, The house of Bread.

Reader. Let us remember that He who was born there is indeed "the true bread which cometh down from heaven." Have you discovered why this town is so fully described as Bethlehem Ephratah, or Bethlehem in the land of Judah?

Theophilus. To distinguish it from another Bethlehem, in Galilee, belonging to the tribe of Zabulon.

Reader. In what respect had this Bethlehem already become remarkable?

Theophilus. As the birth-place of David, the illustrious human ancestor and one great type of the Messiah. 1 Sam. xvi. 4. Hence Bethlehem is called "the city of David."

Reader. And it is very evident, from the answer given to Herod, as well as from ancient Jewish writings, that the Jews expected that the Messiah-the Son of David-would be born at Bethlehem. Can you recite a verse out of another Evangelist, which tends to prove that such a persuasion was prevalent among the Jewish people at the period of our Saviour's ministry?

Theophilus. Yes. "Some said, Shall Christ come out of Galilee? Hath not the Scripture said, that Christ cometh of the seed of David, and out of the town of Bethlehem,

where David was?" John vii. 41, 42.

Reader. We find very early mention of this place in the Old Testament; and that too in connection with some events of great interest.Read Gen. xxxv. 19.

Theophilus. "And Rachel died, and was buried in the way to Ephrath, which is Bethlehem."

Reader. Refer to some verses in that book of the Old Testament in which the name of Bethlehem most frequently occurs. Theophilus. You allude to the book of Ruth.-Here we find that Elimelech, Naomi's husband, was a "man of Bethlehem Judah," and that their two sons were "Ephrathites of Bethlehem Judah."-Naomi and Ruth "returned to Bethlehem in the beginning of barley-harvest." Boaz, of the kindred of Elimelech,

came from Bethlehem."-" And all the people that were in the gate, and the elders, said, We are witnesses. The Lord make the woman that is come into thine house like Rachel and like Leah, which two did build the house of Israel; and do thou worthily in Ephratah, and be famous in Bethlehem."

Reader. We have already seen the place which is occupied by Boaz in the human ancestry of our blessed Lord.-You may find another reference to Bethlehem, in Psalm cxxxii. 6. It lay about seven miles southwest of Jerusalem.-It was but a small town, so small that in John vii. 42, it is called, in the original, "the village of Bethlehem."-The meanness of our Lord's birth-place

may be regarded as one part of his humiliation." Ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich." 2 Cor. viii. 9. May we reflect with unfeigned thankfulness upon that grace, --that free, unmerited goodness and compassion, to which we owe our deliverance from sin and ruin!--And let us learn also to become, more and more completely, followers of the blessed Jesus in his humility and lowliness of mind. "Let this mind be in you, which was also in Christ Jesus; who, being in the form of God, thought it not robbery to be equal with God: but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross." Phil. ii. 5-8.

"Out of thee," says the voice of prophecy, "shall come a Governor, that shall rule my people Israel;" -shall rule, as a shepherd does his flock, that is the force of the original. How tender and how faithful is the care of the good Shepherd! How blessed his dominion in the soul! Let us yield ourselves to his governance and guidance, and herein we shall find true liberty, and real happiness;-liberty from the slavery of sin and Satan; and happiness which is beautifully depicted by those expressions in Ezekiel, "I the Lord I will be their God, and my servant David a prince among them; I the

Theophilus. Why did Herod make such a secret of his consultation with the wise men? It is said that he called them privily.

Reader. Ah, guilty Herod! He was, perhaps, afraid that if he did this openly, the Jews, knowing his cruel and tyrannical disposition, would suspect him of some design against the infant Jesus, and that they would take measures for insuring His safety by concealment, or by conveying Him out of the tyrant's reach. At all events, we know that he did this with some evil design. A guilty conscience, and an evil intention, often lead men to adopt sly, stealthy methods of proceeding. Oh, the disgrace of sin!

When I read the eighth verse, I am often disposed to meditate long upon the hypocrisy of Herod,-the infatuation to which he was made subject, -and the singular inconsistency of his conduct.

Look at his hypocrisy-" That I may come and worship him also." No; whether he intended to mock him with the form of homage or not, certain it is that his ultimate design was to destroy him. Thus wicked men often conceal their evil designs under the appearance of religion.

Thus crafty and politic enemies of the Gospel often seek to destroy its reputation and its efficacy, and to stop its progress in the world, even while they pay it a compliment with their lips and by their profession. Such are the depths of Satan! Such the dark and intricate mazes of the human heart, as long as the old serpent lies coiled up within it!-How often also do ungodly men, like Herod, seek to make use of their more pious neighbours, for the accomplishment of their evil purposes! They look upon the more simplehearted as fools, and fit only to become their dupes,-the prey of the more spirited and clever! But, "He that sitteth in the heavens shall laugh, the Lord shall have them in derision." Psalm ii. 4. How awful to awake from their delusion only at the moment when this threatening begins to be fulfilled!

The infatuation of Herod, notwithstanding his craft and artifice, is remarkable. His intention was, doubtless, deeply hidden in his own heart; and to this secrecy he probably trusted. But it would seem to us that, if the Most High had not purposely overruled his counsels, he would certainly, as he might easily, have adopted some means more effectual for securing his purpose than those to which he trusted.-But it is thus that God, in his wisdom, "casteth out the counsels of princes." Once more, observe the inconsistency of Herod's conduct on this occasion. He appears to have believed, to a certain extent, in the word of prophecy; that is to say, he seems

to have believed that the birth of Messiah was divinely foretold, and that it was to take place at Bethlehem; and, therefore, that the infant of whom he was in search was, to say the least, under the divine protection: and yet, at the same time, he used his efforts to prevent the fulfilment of prophecy, to defeat the designs of the Most High! But Herod was not alone in this kind of inconsistency. Are there not many in our day who have a certain respect for the Bible as a divine revelation, a kind of belief in its declarations, and yet practically oppose its dictates, and militate against it, as though it were possible for them to cancel its threatenings, and to negative its most solemn announcements? Here is another proof of the treachery of sin, and the miserable delusion which may befal those men who walk in the counsel of the ungodly, or stand in the way of sinners, or sit in the seat of the scornful. Our only means of safety is to give our hearts to God; to submit unreservedly to his will; to live and act with a single eye to his glory.

Lo, the

Let me now call your attention to the ninth and tenth verses. star! In this part of the narrative we may find an encouraging assurance that God will guide those who are disposed to seek the Saviour; and, in general, that "if we go on as far as we can in the way of our duty, God will direct and enable us to do that which, of ourselves, we cannot do." The sight of the star, which again made its appearance, must have been very cheering to

these wise men, when they were setting out from Jerusalem on the road to Bethlehem. Thus "God is sometimes pleased to favour young converts with such tokens of his love as are very encouraging to them, in reference to the difficulties they meet with at their setting out in the ways of God." Such encouragements, if granted, ought to be thankfully received and wisely improved; but, if they are withheld, their absence ought not to lead to impatience, unbelief, repining, or despair.

"When they saw the star, they rejoiced with exceeding great joy." The original is very emphatic, denoting the intensity of their delight. Thus, also, "we should be glad of everything that will show us the way to Christ."-Hence we may take occasion to reflect that, under the ordinary circumstances of the Christian life, "the tokens of God's presence and favour cannot but fill with joy unspeakable the souls of those that know how to value them."-And, since the joy of the wise men was occasioned, as it appears, by the appearance of the star after a temporary obscuration or retirement from their sight, we may hence take encouragement to hold on our way in faith under dark and mysterious dispensations of Providence, or in seasons when we do not experience the comforts of divine grace; humbly trusting in God, and hoping for a return of light, and cheerfulness, and joy.

Have we no star to guide us to Bethlehem where Christ was? nay more, to heaven, where Christ is,

and where he sitteth at the right hand of God? We have that bright and glorious luminary, the written word of God. Let us follow its guidance, and we shall rejoice in it as being indeed "a light unto our feet, and a lamp unto our path."

HYMN I.

Bright was the guiding star that led,
With mild benignant ray,
The Gentiles to the lowly shed
Where the Redeemer lay.

But lo! a brighter, clearer light

Now points to his abode; It shines thro' sin and sorrow's night, To guide us to our God.

O haste to follow where it leads,
Its gracious call obey;
Be rugged wilds, or flow'ry meads,
The Christian's destined way.

O gladly tread the narrow path

While light and grace are given! Who meekly follow Christ on earth Shall reign with him in heaven.

HYMN II.

Sons of men, behold from far,
Hail the long-expected star!
Jacob's star, that gilds the night,
Guides bewilder'd nature right.
Mild it shines on all beneath,
Piercing through the shades of death;
Scattering error's wide-spread night,
Kindling darkness into light.

Nations all, remote and near,
Haste to see your God appear;
Haste, for Him your hearts prepare ;
Meet him manifested there.

Sing, ye morning stars again,
God descends to dwell with men,
Deigns for man his life to employ,
Shout, ye sons of God, for joy.

WESLEY.