short, and known to every one. When, again, the star could no longer be of service, it was withdrawn, and another more suitable medium of divine direction was afforded: "They were warned of God in a dream that they should not return to Herod." Thus special grace adapts itself to special events and circumstances. It is always sufficiently, never needlessly, bestowed.

The re-appearance of the star, when the Magi quitted Jerusalem, is therefore a fact which deserves particular notice. It "went before them, till it came and stood over where the young child was." Did it go before them to direct their way to Bethlehem, which was only six miles and a half south-west of Jerusalem, and the road to which was as well known as any road leading to the holy city? It is clear that the re-appearance of the star, which had failed to cheer them in the trackless desert, was now designed to change the course of the Magi, and to lead them in a way which otherwise they had not known. The common notion, that the star was intended to point out the "house in which the young child was," refutes itself. A star, or even a meteor, appearing as a star, must be too high in the heavens to indicate a particular house in a crowded city. It might serve to point out the city, and more than this would not be required. The family of David would be sufficiently known. It was, perhaps, the only family that quitted Nazareth for Bethlehem at the general taxing. The departure of all the families, every one to the city of their fathers, would not fail to bring the house of David into renewed notice and regard. This, indeed, was a special object in the eye of Providence. It was hence that the Magi were permitted to go and trouble Herod and all Jerusalem with the inquiry, Where is he that is born King of the Jews?"

From Luke ii. 22-39, we learn, that “when the days of her purification, according to the law of Moses, were accomplished," Mary brought her infant son to Jerusalem, "to present him to the Lord;" "and

when they had performed all things according to the law of the Lord, they returned into Galilee to their own city Nazareth." Mary had been unexpectedly confined at Bethlehem; and it is intimated, that the family, instead of visiting their relations in the south of Judea, (Luke i. 39,) were anxious to return home. Nazareth was about sixty-five miles north of Jerusalem. The latter city was therefore in the direct road from Bethlehem, and nothing detained them there, but the ceremony in the temple.

The Magi, however, had to travel between six and seven hundred miles by the nearest route from Assyria, across Arabia Deserta. They came loaded with provisions for the way, and gifts for the Lord. Some time would be lost in preparations for so great a journey, and in waiting for the caravan, if, indeed, which is not very probable, they made up their minds for the journey immediately on the appearance of the star in the east. If, waving all occasional delays, we compute the time ordinarily consumed in a journey across the great desert, we shall find that the Magi could not have reached Jerusalem until long after the return of the holy family to Nazareth.

Herod and the council of Chief Priests and Scribes directed the Magi to Bethlehem; and, as it was but an evening-walk, they probably set forward in the afternoon of the same day. But, on quitting Jerusalem, to their "exceeding great joy," the star re-appeared, and directed their course into the great north road. The star was preferred to all other guides. They would follow it with confidence and alacrity. A great portion of the journey to Nazareth would be performed during the night, avoiding the towns, the gates of which would be shut. The middle province of Samaria they might traverse with tolerable security; for "the Jews had no dealings with the Samaritans." This will account for the manner in which the Magi were so completely and suddenly lost to Herod and his

officers.

Herod, when thus eluded by the

Magi, was

exceeding wroth." The Chief Priests and " all Jerusalem " were "troubled with him." They found, on inquiry, that the story of the Magi was not any wild fancy. Enough had transpired in the temple concerning John Baptist and Jesus, to impress the public mind with a general and undefined expectation. There was more in the affair than they could unravel; but all favoured the apprehended treason which threatened Herod's throne. Hence, it had become an object of public concern to discover the infant heir of David. The search, instituted by Herod, was so pressing and general, that Jesus was not safe in any part of Judea; and it was so prompt, that, immediately on the departure of the Magi, Joseph was warned by the angel of the Lord to fly by night into Egypt. Is it to be believed that, in the midst of all this inquiry and alarm, the holy family were yet at Bethlehem? Or can we imagine that, in the face of all this danger and divine warning, instead of flying at once into Egypt, they came to Jerusalem, and publicly presented Christ in the temple; where his character and glory were openly proclaimed by Simeon and Anna, who "spake of him to all them that looked for redemption in Israel? ""

To slaughter the infants of a whole city and its coasts, or dependencies, was a terrible act. No King, however absolute, would have been allowed quietly to enact such a tragedy, unless there had been strong facts, generally known, and deeply impressing the public mind. And what could those facts be, but the facts recorded in the first and second chapters of St. Luke's Gospel? Herod found, on inquiry, that these things had already taken considerable hold on the public; and that what he accounted treason had been secretly spreading in Jerusalem for above twelve months. He therefore determined on crushing it at once, by a daring and desperate stroke. But, even in the contemplation of wholesale murder, he did not act without reflection and inquiry. The age of the infant Prince, especially, was an

object of solicitude with him; and by the best information he could collect on that subject, he fixed the age of the infants to be slaughtered in Bethlehem. St. Matthew is express on this point; namely, that Herod did not act upon any random assumption; but," according to the time which he had diligently inquired of the wise men." (ii. 16.) It would appear certain, from this text alone, that the Magi did not reach Jerusalem until Jesus was more than a year old.

It should also be remarked, that when Mary presented her infant son in the temple, she had not the means of procuring a lamb, which was the sacrifice appointed by the law; but was compelled to offer the meaner sacrifice of two young pigeons, allowed in compassion to the poor. This she could not righteously have done, had she at the time been enriched with the gold and costly gifts of the Magi. It is clear, that this wealth came to her at a later period. It reached her at Nazareth, sometime after her return from Jerusalem, (Luke ii. 39,) and was the gracious provision which God made for the sudden and expensive flight of this family, and their sojourn in Egypt.

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A slight attention to the phraseology of the inspired penmen, will be found to confirm the view here taken. It certainly was not ev T párvy, "in the manger," (Luke ii. 7,)" stall," or stable," (Luke xiii. 15,) that the Magi found and worshipped Jesus; neither was it ev To Karaλúμart, "in the inn," (Luke ii. 7,) rendered, "guest-chamber." (Mark xiv. 14; Luke xxii. 11.) The same word, as a verb, is used to signify to "lodge" for the night, Karaλvσwσi, (Luke ix. 12.) But it was, as Matthew expressly affirms, "when they were come" eis Tηy oikiav, " into the house." There is no instance, I believe, of oikia, house," being used for either párvn, a "stall," or "stable; " or, properly, for karaλúμa, an "inn," or "lodging." It evidently means a house or dwelling in the sense of home, family, household, &c. And as they could find neither house nor home for the Sa

viour in Bethlehem, it was not there, I presume, that the Magi found and worshipped him. The home of this family was, as Luke states, "in Galilee, in their own city, Nazareth."

To the same effect is the warning which was given of God to the Magi, in a dream, that they should not return to Herod, but depart into their own country another way. Had the Magi worshipped at Bethlehem, the readiest way to escape Herod would have been to return by the way in which they came, along the southern bank of the Dead Sea, and by the great route from Assyria to Petrea and Egypt. But the journey to Nazareth having carried them north, they would cross the lake of Tiberias, and travel by way of Damascus and Palmyra, until they fell into the great northern route from Aleppo to Babylon. They would

thus skirt the northern border of the great desert, and avoid crossing it. A warning, in short, given to the Magi at Bethlehem, not to return to Herod, would have been of little service; for there they must have been already in his power. But the same warning, given them at Nazareth, while Herod's officers were seeking them in Bethlehem, would be, as it proved, salvation to the Magi.

Having thus demolished one of these Italian pictures, it might be of considerable service, if the subject could be pursued in a series of articles on other paintings of this school; and if Protestant artists, at least, and the Protestant_public, could be taught to regard the truth and consistency of sacred history. G. H.

(No. XCI.)

"OUR religion is not deep, unvarying, and uniform, but too superficial, partial, and uneven. Public preaching alone, though we could preach like angels, will not be sufficient to reform these evils; we must therefore visit from house to house."-Large Minutes, page 30.

IN my former letter, I promised to bring before you, my dear friend, some examples of the method by which a system of pastoral visitation may be advantageously pursued; being fully aware of certain disadvantages under which the Ministers of the Wesleyan body labour in this work, from the very nature of the itinerancy which governs their engagements in the

church.

It must be acknowledged that, in some respects, this is a hinderance to a persevering course of domiciliary visitation, inasmuch as our Ministers are not only restricted by our laws from remaining longer than three years in any one Circuit, and the interchange of pastoral duties with our colleagues in the

ministry, in the various places under their care, might also occasion partial interruption. But at the very least, the place of our residence may be the scene of a regular course of visitation, possibly, during three years: and it is worthy of remark, that this is the very term mentioned by the Apostle, during which be "ceased not to warn every one night and day with tears, teaching them both publicly and from house to house." (Acts xx. 20, 31.) If a regular plan be pursued in this labour of love, it will be found to be quite practicable, even under the comparative disadvantages of the itinerant ministry.

It would seem as if nothing less than this was intended, when, in the year 1830, the Conference recorded their solemn and deliberate judgment on this important part of our ministerial duty. "What can be further done," is the question, "to promote the spiritual prosperity of the people of our

charge ?" The answer to this weighty inquiry is as follows: "We are deeply convinced of the indispensable necessity of renewed and increased diligence in pastoral visitation: and we do solemnly and unanimously resolve to pay a strict and persevering attention to that department of our ministerial service, by frequently setting apart certain portions of our time for that purpose; visiting the members of our societies, wherever it is practicable, 'from house to house;' and striving to render those visits as conducive as possible to the edification and consolation of our people; inquiring into their religious experience, giving them suitable advices and exhortations, and affectionately enforcing upon them a strict observance of all the duties of personal, domestic, and social piety."*

It would perhaps be difficult to compress into so few words a more admirable directory for this important work than the above minute contains. It expresses, with great point and precision, the various objects to be kept in view in a pastoral visit; which, of course, must never be allowed to degenerate into the common intercourse of life, but have a special and religious character. It will very soon be understood in every house, that your great object is the spiritual benefit of the family, when your heart is set on doing good, and your words are seasoned with grace. Without that kind of formality which would throw a constrained reserve over all that is said and done, and the mere official gravity which repulses rather than attracts, you will be enabled, praying to the Lord for divine wisdom, to enter into the spirit of the affectionate Pastor, judiciously discriminating the things that differ in the various members of the family to whom you may have access, and learning how to plant the "word in season," whether in the form of encouragement, admonition, or inquiry.

Every pious family will soon know how to estimate this pastoral care,

*See Minutes, 1830, question xxv.

and will leave nothing undone to facilitate your aim at usefulness to those who are dear to them. You will be recognised as the shepherd of the little flock; the Bible will be found before you; and where it is practicable, the servants and the handmaids" will be called in, to catch for a moment the offered blessing, to join in prayer and praise, or to treasure up a pointed remark on the sacred word; and benignant looks of respectful recognition will not only hail you as the Minister of the family, but meet you when you appear before them in the great congregation, presenting a prepared soil, into which the good seed may fall.

It seems impossible that such delightful interchange of affectionate feelings should fail greatly to bind together the Minister and the people in one common sentiment of grateful and recognised obligation and esteem.

Pastoral visitation appears thus greatly calculated to promote "glory to God in the highest, and on earth peace, good-will towards

men."

The pious and reverend Joseph Alleine was accustomed to the duty here recommended, on an extensive and permanent scale. He would intimate from the pulpit, or otherwise, his intention, and strive to get the whole family together; when he would greatly delight the parents by instructing the children, explaining to their understandings the things they had been taught by Catechism, and endeavouring to affect their hearts by solemn exhortations on death and eternity, urging them to become immediately and decidedly the disciples of Christ. On these occasions he would solve the doubts and difficulties which had hindered some, and encourage others who were weak in the faith. Sometimes he would leave certain counsels, texts, and directions to be remembered, for the good of their souls, against the time when he should visit them again. He would speak singly to the masters, or heads of families, or those grown up, on their various duties, and try to acquaint himself with the religious state of

each person, that he might the better know how to frame his ministry among them. He would urge family worship, and private prayer, and the study of the Scriptures, wherever he had reason to think these duties neglected; and he would persuade the mistresses of families, especially, to allow to their children and servants sufficient time for private religious duties. In order to this course of pastoral visitation, he would make out a list of names of families, streets, &c., for greater facility; and was accustomed to spend five afternoons every week in these exercises, from one or two o'clock till seven; in which space he usually visited three or four families, sometimes more, as they were greater or less; often blessing God for the great success he found in these exercises, and saying, that God made him hereby as instrumental to the good of souls, as by his public ministry.

A very similar plan was regularly pursued by the late truly venerable and reverend Joseph Entwisle, who was accustomed thus to employ his afternoons, and to go quite through a society, by visiting so many families every day and this he pursued, not only in the place where he dwelt, (or the Circuit-town,) but also in the other parts of the Circuit; keeping a list of places and persons, and visiting from time to time, as his turn occurred on the Plan. Mr.

Entwisle was decidedly of opinion, that only in this way could Ministers generally, and Wesleyan Ministers in particular, keep up their influence with the people, live in their hearts and affections, and do them lasting good.

Such, also, was the practice of the late Rev. Richard Watson; who thought it no degradation to give instruction, "from house to house," in the humblest form, or to the humblest people; avowing his conviction, that it was one of the most indispensable, as well as one of the most delightful, parts of the duty of a Christian Minister.

It will be allowed, on all hands, that large cities present great obstacles to this duty; but method and

heart appear to be the principal re quisites for the carrying out of this important labour of love almost any where. Circumstances will, of course, vary in this, as in all things; and there will be many discouragements, arising from different quarters. You will, however, find the greatest difficulty with your own heart. It will require much self-denial, and, consequently, much prayer; it will call for the virtues of patience and perseverance; and we must know how to "condescend to men of low estate." Sometimes moral courage will be called into exercise; and in others, the exercise of a judicious prudence, and always deep humility and love for souls. But these are things presumed to be familiar to the man of God, who is to be, in such matters, "thoroughly furnished unto all good works."

And O how rich will be the reward of every day's labour thus pursued, in the souls that will be everlastingly benefited by your instructions; the sick and the dying, who have been comforted by your sympathies and prayers; the parents who have been aided in the great work of training up their children for God, by your counsels and countenance; in the Scriptures diffused, the poor encouraged, the naked clothed, the hungry fed, the wanderers reclaimed to Christ, the sinners converted; and, withal, the 'blessing of him that was ready to perish," the gratitude of him for whose soul"no man cared!"

A pastoral visit can, in the nature of things, hardly ever be a lost occasion. Some one will be sure to be benefited, if not the very person addressed; if not the master, perhaps a servant; if not the sick person, perhaps the nurse. The Scriptures you read, with pointed reference or application; the tracts you leave, with friendly counsels; the prayers you offer, surrounded by all the interest with which domestic history often clothes them; will all have a bearing upon time and upon eternity. It is difficult to imagine that such labours can ever be wholly "in vain in the Lord," however much you may be sometimes tempted