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infers to have been intended for horses or cattle, received them. The word in the original seems to mean not literally what we call a manger, but a stable or place where cattle stand. The Eastern people have no mangers for their horses such as we have in England: the horses are generally fed in nosebags; but there are stone troughs, or benches, on which they lay the fodder for the cattle; and it is probable that upon such a miserable shelf of an outhouse was the cradle of the Saviour of the world.

But although thus humble was the place of birth, the Angels of the Almighty God were around it; and a multitude of the heavenly host astounded the only earthly watchers, "shepherds who kept watch over their flocks by night," with a glory that alarmed them, and with divine songs that they were unable to understand. Well might the morning stars leap for joy, when the incarnate Deity thus condescended to dwell for a season in their spheres! But if the "heavenly host heavenly host" so glorified God for the birth of the Redeemer of a world, what cause have not its inhabitants to adore the infinite love and mercy thus displayed towards them! It was for us men, and for our salvation, that God gave his only-begotten Son: He gave it not for the Angels, who, therefore, have no advantage from it, excepting that in this

3 Drs. Hammond and Russell.

glorious event, as in a mirror, they beheld the infinite love of God, the good tidings thus brought by the Angels were however of importance most universal, and unlimited as to men, reaching through all successions of time, and all extensions of place, filling all ages and all regions of the world with matter and obligation of joy. In these tidings we are all concerned; and it is our duty to listen to them with reverent attention, seriously to weigh the import of them, and diligently to contemplate the reasons of that great joy which should be effectually produced in us by them as their proper and due result'.

The hymn sung by the Angels declares, in a few words, the effect of that great event which had just come to pass. The Friend and Saviour of mankind is introduced into the world with declarations of universal peace and good will: and in this the Angels only speak the constant language of Scripture in describing the Messiah. Our blessed Lord by his incarnation brought, first, "glory to God in the highest," because that event eminently displays the attributes of an Almighty God. He brought

peace on earth," not only in a spiritual sense, by reconciling man to his offended Maker, and thus imparting to him true content, and peace, and satisfaction of mind, but also in a temporal

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Bishop Beveridge.

Dr. I. Barrow.

sense, the benevolence of disposition, the meekness and gentleness of behaviour, which He so constantly and so warmly recommended, both by his doctrine, and by his example, were entirely calculated to promote the peace and harmony of mankind, and to knit them together in one common bond of love and affection ". The last blessing revealed to us by the Angels, as assured by the coming of Christ, is God's "good will towards men." He has, indeed, displayed his good will by the nature of his message, calling men every where to repentance, and offering them pardon and forgiveness, through the mediation of his Son, as a consequence of it. He has displayed his good will by the dignity of the Bearer, and by the mercy of the purpose of his message, the sanctification of our hearts, their restoration to his love for the sake of his Son, their conformity to his will, and their preparation and restored fitness for an eternal inheritance with the Saints in Christ's everlasting kingdom'.

The shepherds returned, "glorifying and praising God for all the things which they had heard and seen, as it was told them;" full of gratitude to God, and rejoicing at the exact agreement they had found between what the Angel had told them, and what they themselves had seen'. "Blessed are we, who, though we Bishop Porteus. Archbishop Sumner. Dean Stanhope.

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have not seen, have believed." May we ever rest assured that there is nothing in the Gospel, nothing either in its history, or its doctrines, though they may at first appear surprising to us, that will not, when examined, contribute to

prove its truth! Let us inquire into it as we have leisure, and means, and ability. The foundation thereof standeth sure;-whoever searches into the doctrine "shall know it to be of God:" and he will find reason to return with the shepherds, "glorifying and praising God for all the things which he has seen and heard, as it was told him "."

SECT. VIII.-The Circumcision of Christ and Presentation in the Temple.-Luke ii. 29.

THE three events in the history of Jesus Christ, which come now to be related in their order of time, are,—his naming at the sacrament of circumcision; his presentation in the Jewish Church or temple at the ordinance of the legal purification of his mother; and his manifestation to the Gentiles by the offering of the kings or Wise Men from the East. As to the two former of these events, no difficulty exists, as to the time of their occurrence, because the text is explicit enough: but, as to the latter, as it is only recorded by St. Luke, and not by the other Evangelists, some difficulty occurs as to its correct place in the story. Many events in 2 Archbishop Sumner.

the early history of Jesus are related by St. Luke, as it might seem upon the testimony of his Virgin Mother, for it is expressly said of them, "Mary kept all these things, and pondered them in her heart"."

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She marvelled "She kept all

at the things spoken of him." these sayings in her heart," and as they are not mentioned by the other Evangelists, it is probable they might never have heard them, more especially those matters that occurred during the infancy and youth of their Lord.

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When eight days were accomplished for the circumcising of the child, his name was called Jesus," is the more circumstantial relation of St. Luke in amplification of St. Matthew's record of Joseph, "He called his name Jesus." The law was well known to every Jew to fix the time of this ceremony at the eighth day, and the custom of giving the name at the period of circumcision was as old as its institution, and was supposed to have been derived from the circumstance of the changing of the names of Abraham and Sarah when God first ordained

it1. It was necessary that Christ should be circumcised and made obedient to the law, in order that He might live "under the law" to fulfil the promise of the Messiah, and to “redeem them that were under the law 5. The Gospel does not record further of this ceremony

3 Luke ii. 19.

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• Dr. Lightfoot.

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Dr. Whitby.

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