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§ That all the world should be Taxed.

To so vast an extent was the Roman Empire now grown, from Parthia to England, and they two also included, that it was a world rather then one dominion: And so did their own Authors boast it in those times: as, Caesar Regit omnia terris: Divisum imperium cum Jove: Totum circumspicit orbem: Terrarum orbis imperium, and such like speeches usual among them, both in Poesie and Prose. This huge and unweldy body, of so large and spacious a dominion, Augustus had now reduced to the healthful temper of peace and quietness: which is the more remarkable, by how much the more wars had been more frequent, and more bloody but a little before. For never had that Empire felt so great distemper within itself, as it had done of latter times, in the civil wars betwixt Sylla and Marius, betwixt Julius and Pompey, betwixt Augustus and Antony: not to mention the continual wars that it had abroad. It had not been very long before this time that the Evangelist speaketh of, when both Rome itself, and the rest of the world was at that pitiful plight that Polybius speaketh of, That the Romans were forced to send to Ptolemy, King of Egypt, for a supply of corn, because there was a great scarcity and dearth among them. For in Italy all their corn was destroyed even to the gates of Rome, by the Soldiers, and abroad there was no help nor supply to be had, there being wars in all parts of the world. But now is there an universal Peace, not only in the Roman Empire [so that the Temple of Janus was shut up, which it never used to be when any wars at all were stirring] but if we will believe Crantzius, even in those parts and Countries, where the Roman power had not yet set her foot; as Denmark, Norway, and those Northern Climates, there was so great a peace, that in some places there, Money and Jewels were hung up by the high way, and there was neither Thief nor Enemy to take them away. Such times became the coming of Shiloh the Peaceable one, Isa. 6. 9. And such a beginning was befitting the Gospel of Peace.

Augustus having brought the Empire under this quiet obedience, like a politick Prince will have it all taxed, and brought into the Subsidy Book, that he might know the extent of his command, of his strength and of his revenues.

And thus we see and may observe Rome come to its entire and absolute Monarchy but at this time, and the state and power that should persecute Christ in his Members to the end of the world, beginning and born as it were, at the very same time when Christ himself.

Augustus, as Tacitus recordeth of him, did cause an account to be taken of all the Empire, and himself had a Book and Record of it written out with his own hand. Opes publice continebantur: quantum civium sociorumque in armis: quot classes, regna, Provinciae, tributa aut vectigalia, & necessitates ac largitiones, quae cuncta, sua manu perscripserat Augustus: which contained the public revenue, the number of Citizens or confederates in the Armies: what Shipping: Kingdoms: Provinces: Tributes or Subsidies: and relief money, and beneficences. Dion also in the life of Augustus, and much also about this time, mentioneth a tax laid by him upon those that dwelt in Italy, whose estates were not less then five thousand Sesterces: and poorer then these he taxed not.

The Tax is dated by the time of Cyrenius his Governing of Syria: First, Because Judea was annexed to Syria, as a member of it: and in naming the one, the other is included. Secondly, Hereby the loss and want of the Scepter and Law-giver in the Tribe of Judah is the better seen, for the subjection of the Jews by this is shown to be in the third degree. They subject to Herod, Herod to Cyrenius, and Cyrenius to Augustus. Thirdly, From Syria had Israel had their greatest afflictions, that ever they had in their own Land; as by Gog and Magog, Ezek. 38. or the house of the North, Dan. 11. And Luke deriving the taxing of the Jews from Syria, calleth those things to mind: and layeth as it were the last verse of Dan. 11. and the first of Dan. 12. together.

The taxing is said first to be made in his time: As first, Denying that ever there was such an universal taxation in the Empire before, for the Empire was never in that case of universal quietness to be taxed before: And secondly, Importing the taxes of that Country that followed after: [ Augustus at this very time laying the platform, subjection and submission of the Empire for succeeding posterities:] And here, [let it be said again] in exact propriety beginneth the Roman Monarchy: and is far from being any of the four mentioned, Dan. 2. or 7.

Josephus ( c ) mentioneth Cyrenius his coming into Syria, after Archelaus his death, To do justice and to assess and tax every man's goods, and he came into Judea, which was now annexed to Syria, and did so there: Now Archelaus reigned after Herod, Matth. 2. and reigned till Christ was about ten years old, for ten years he reigned, as saith the same Josephus: and therefore either Cyrenius came twice into Syria to lay taxations, as Funccius concludeth, or else Josephus faileth here, as he doth not seldom elsewhere in Chronology.

This taxing was first by Kingdoms and Countries, then by Cities and Towns, and then by poll: First, Kingdoms and Provinces were divided one from another. Secondly, Cities and Towns in every Kingdom and Province, were also particularized, and notice given that everyone should repair to the place to which by stock and descent they did belong. Thirdly, The people being thus convened in their several Cities, their names were taken and enrolled, and so the Greek word here used doth signify in the nearest propriety. Then did they make profession of Subjection to the Roman Empire, either by some set form of words, or at least by payment of some certain sum of money which was laid upon every poll.

And now, first, are the Jews entering under the yoke of that subjection which they never cast off again, but it pressed them into a final desolation even to this day. Secondly, They had voluntarily brought this misery upon themselves in calling in the Romans in their civil wars. Thirdly, No spark of their former freedom and authority is left among them, for their King and Law-giver is clean gone. Fourthly, They are now to be enrolled, and registered for vassals to all succeeding generations. Fifthly, They must now leave their own occasions, and many of them their own houses to attend their own bondage and misery: And thus It is in the words of our Rabbins, if thou see a generation that hath many afflictions, then look for the Redeemer: from Isa. 59. 17, 18. Jer. 30. 6, 7, &c. D. Kimch. in Isa. 59.

Whether it were for the fear of Herod that had a murderous spite at the stock of David, or for the more commodiousness for his trade, or for whatsoever else it was that Joseph a Bethlehemite became a resident in Galilee, surely it was the wondrous disposal of the Lord that a decree from Rome should bring him now from Galilee to Bethlehem, that the Prophesy of Christ's being born in that place might take effect.

This is to be understood according to the propriety and Phrase of the Law, agreeable to which it speaketh. Now the Law speaking of the first-born, regardeth not whether any were born after or no, but only that none was born before. As Hur is called the firstborn of Ephratah, 1 Chron. 2. 5. and yet no mention of any child that she had after: So Christ is here called the first-born, not as though she had any children besides, but to show that in him was fulfilled what was typified by the first-born under the Law, who was as King, Priest, and Prophet, in the Family, and holy to the Lord.

And so likewise in that speech of Matthew, chap. 1. 25. He knew her not till she had brought forth her first-born: it implieth not that he knew her after, for the word till enforceth no such thing, as see the Geneva notes upon the place; but the Evangelists intention is to clear the birth and generation of Christ from any carnal mixture of Joseph and Mary, before he was born.

And here it is not unseasonable to look a little narrowly into the time of our Savior's birth, namely, the time of the year, at which he was born, as we have done into the year itself, or the time of the world, heretofore.

The year of the world, as we observed then, was, 3928.

The year of Augustus is neither so necessary to seek, nor so easy to find: partly, because there is some difference among Historians about the number of the years of his Reign, and partly because there may be some about the year of Tiberius, in which Christ was Baptized, from which we should count backward: For though it be said that John came Baptizing in his fifteenth year, Luk. 3. 1. yet may it be questionable, whether he Baptized Christ in that year or no: But not to swerve from the most common consent of Roman Historians, that say that Augustus Reigned six and fifty years, and of Christians that hold that Christ was baptized in the fifteenth of Tiberius, then may it be readily concluded that he was born in the forty second of Augustus.

The time of the year at which he was born, hath been much mistaken, being concluded upon, at the latter end of December: This mistake did first arise by another: for it being misunderstood that Zacharias was the High Priest, and that he was in Sancto Sanctorum, on the expiation day, when the Angel Gabriel appeared unto him, they could do no less then conclude, that John was born in the middle of Summer, and Christ in the middle of Winter. A time very unfit for people to travail to their several Cities to be taxed, but far more unfit for Shepherds to lie abroad in the fields all night.

For finding out therefore the true and right time of his Nativity, these things are to be taken into consideration.

First, That the time that Christ lived here upon the earth, was two and thirty years and a half, exactly: And so long did David reign in Jerusalem, 2 Sam. 5. 4, 5.

This time was divided into two unequal parts: twenty nine years complete he spent as a private man before he was baptized, for it is said, he began to be thirty, or was entering upon this thirtieth at his Baptism, Luke 3. 23. And three years and an half from his Baptism to his death: This sum was precisely told of by the Angel Gabriel, Dan. 9. 27. In half that week shall he cause sacrifice and oblation to cease: And is plainly parcelled out by Passovers and other circumstances of time, Matth. 4. 2. Joh. 1. 29. 35. 44. & 2. 1. 13. & 5. 1. & 6. 4. & 13. 1.

Secondly, That the time of Christ's death was at Easter, or their Passover, as is most plain by all the Evangelists.

Thirdly, That he living just two and thirty years and a half, and dying at Easter; it must needs follow that he was born about the middle of the month Tisri; which answereth to part of our September: And it is not only probable, but also necessary, if he lived thirty two years and a half exactly; that then as he died upon the fifteenth day of the month Abib, or at the Passover; so that he was born about the fifteenth day of Tisri, at the Feast of Tabernacles: a month and a Feast, that had been exceedingly renowned in ancient times. In this month the World had begun, and sin had entered into it. In this month were all the Fathers born before the Flood, as the Jews aver, and reason confirms it. From this month began the circle of the year from the Creation, to the redemption out of Egypt. From this month began the typical year of Jubile in the ages after. And in this month were the three famous Feasts of Trumpets, of Expiation, and of Tabernacles. And like glorious things may be observed upon the Feast of Tabernacles itself: At that very time did Israel fall upon the making of the Tabernacle in the wilderness, Exod. 35. At this very time was the consecration of the Temple, 1 King. 1. 8, 2. And at this very time was our Savior born, and began to carry the Tabernacle of his flesh; and at this very time was he Baptized, and began the Ministry of the Gospel. So that here appeareth one addition more to the present misery and subjection of the Jews at the time of this tax; that not only they must leave all their occasions, to wait upon their own taxing, and promote their own bondage, but that they must neglect a main part of the service of God, the Feast of Expiation, and the Feast of Tabernacles, as Zech. 14. 16, 17. to attend the Conqueror, and their own thralldom.

And now, it being considered that John the Baptist was but half a year older then our Savior, it will be observable how the four points of the year, as it may be so said, were renowned with their conception and nativity. John conceived at the Summer Solstice, and our Savior at the Winter. John born at the vernal Equinox, and our Savior at the Autumnal.

§. And wrapped him in swaddling clothes.

This passage is one ground-work whereupon Expositors conclude that Christ was born without pain to his mother: for that she performed the Midwives part herself, and none to help her. A second is this, That he was born without his Mothers pain, because he was conceived without her pleasure. A third Argument may be fetched from the blessing of propagation given to our first Parents in the Garden. And a fourth from the example of the delivery of the Hebrew women in Egypt: For first, When God gave this blessing to Adam and Eve in their innocence, increase and multiply, Gen. 1. 28. it enabled them to beget children agreeable to their own perfection; that is, holy, righteous, and without any symptoms or consequents of sin, either in themselves, or in the mothers. But they never begat any child thus, because of their sudden fall. What, did this first blessing then utterly fail, and never take effect, in its proper sense and full extent? Could such emphatical words of God to man in innocence, fall to the ground without performance? No, they took place in the second Adam, who was born according to the full extent and intent of that blessing to our innocent parents; in perfect holiness and righteousness, and without pain to his mother. Secondly, If the Hebrew women in Egypt had so quick and easy a delivery, as that they were not like to other women: much more may we think the travail and delivery of the Virgin to have been quick, lively, miraculous and painless; as Esa. 66. 7. Before her pain came, she was delivered of a man child.

§. Because there was no room for them in the Inn.

At the return out of Babylon, the children of Bethlehem were a hundred twenty three persons, Ezra 2. 21. Now that being four hundred and fifty years past, and somewhat above; to what a multitude might the stock or breed of that City be grown by this time of Christ's birth? This multitude pressing together to their own City, according to the Emperors edict, the weakest go to the walls, and Joseph and Mary are excluded out of the Inn: and thus the free-woman and her Son, are cast out of doors, as the bondwoman and her Son had been, Gen. 21.

The Patriarchs to whom Christ was more especially promised, were of this vocation, Gen. 47. 3. especially Abraham and David, to whom the promise was more clearly made; peculiarly David who was feeding Sheep near to Bethlehem, when he was taken a Father and type of Christ, 1 Sam. 16. 11, 12. And it doth illustrate the exactness of the performance the more, and doth Harmonize with the giving of it the better, when to Shepherds it is first revealed, as to Shepherds it was first promised. Compare this with the Visions of Jacob and Moses with their flocks, Gen. 31. 10. Exod. 3. 3. and of Samson's mother in the field.

§. Keeping watch over the flock by night.

Greek, [ Keeping the watches of the night. ] For the night was divided by the Jews into four watches of three hours a piece. The first, or beginning of watches, is mentioned, Lam. 2. 19. The second, and third, Luke 12. 38. The fourth, Matth. 14. 25. this was called also the morning watch, Exod. 14. 24. Howbeit, the Talmud, from Judge. 7. 19. divideth it only into three. Be it the one or the other, these Shepherds it seemeth observed such an order, as that they watched by course, while others slept: or not to take it so very strictly, they lay now in the fields, and watched their flocks all night, which had been in a manner impossible to have done, in the deep of winter, at which time our Kalendar hath placed Christ's Nativity.

That is an exceeding great glory, for so do the Hebrews heighten their expressions, as Cedars of the Lord, that is, goodly Cedars: Such an exceeding great glory shone about Paul, Act. 26. 13. That at noon day, this in the dead of the night.

It might not improperly be rendered, The multitude; as importing that all the Choir of Angels, or the whole multitude of that Celestial Militia, was now knit together in a consort, for the praises and acknowledgment of Christ: according to that of the Apostle, Heb. 1. 6. When he bringeth in the first-begotten into the world, he saith, And let all the Angels of God worship him. And thus as all the Angels sang at the beginning of the old World, or at the Creation, Job 38. 7. So do they at the beginning of the new, and of the redemption.

Angels are called the Heavenly host, 1 King. 22. 19. Joh. 25. 3. And in this sense, Rab. Menahem understandeth, Gen. 2. 1. Thus were the Heavens and the Earth finished, and all their Host, that is, saith he, the Angels whose Creation Moses nameth not elsewhere.

The last words of this verse, the Vulgar Latin readeth, to men of good will; contrary to the Syrian, Arabic, and to the ancient Greek Copies, as appeareth by Greg. Nazianzen, Orat. 42. Andreas Jerusolomitanus, in Orat. de Salutatione Angeli, &c.

The whole Verse is but one Proposition or Axiom, in which the last clause of all is the subject, and the two former are predicated of it. And it lieth in this sense, The good will of God to men shown in the Incarnation of our Savior, when God himself disdained not to take the nature of man, is glory to him in the Highest, and is peace upon the Earth: And that this is the genuine and proper meaning and posture of the words, may be observed; First, By the conjunction 〈 in non-Latin alphabet 〉 And, put between, Glory to God, and Peace on Earth, and none between them, and good will. And secondly, the very sense and matter itself enforceth this construction: For first, 〈 in non-Latin alphabet 〉 beareth the same sense here, that 〈 in non-Latin alphabet 〉 doth, Matth. 3. 17. & 17. 5. of God's good-will, or well-pleasedness with men. Now, secondly, this well-pleasedness of his with men, was expressed and evidenced at this time, in the birth of our Savior, in that God had assumed the nature of men, and it had never been so cleared and demonstrated before. So that, thirdly, the birth of Christ being the occasion of the Angels singing this song, the good will of God towards men revealed, in this his birth, must needs be the subject of their Song. And then fourthly, the other two things expressed in the two other clauses, glory on High, and peace on Earth, must needs be understood as Predicates; seeing that being laid, to this expression of God of his good will towards men, they are but as fruits and consequences of it. And this reading and construction, how facile and plain is it, in comparison of these intricacies and obscurities, that those readings bring with them, that either break the verse into three distinct axioms, or into two, or that read 〈 in non-Latin alphabet 〉 , in the Genitive case, or 〈 in non-Latin alphabet 〉 , in the Dative, as may be seen in Expositors.

Now how the good-will, and well-pleasedness of God towards men, exhibited and shown in the incarnation and birth of our Savior, did glorify God in the highest, in all his attributes, of wisdom, truth, justice, power, mercy, &c. And how it wrought peace on earth, betwixt man and himself, and man and Angels, and man and man, and man and his own conscience, might be shown at large, if we were common-placing instead of commenting.

It was necessary that Christ should be circumcised, that he might both bear the badge of a child of Abraham, and have upon him an obligation to the keeping of the Law: For he that was circumcised was a debtor to the whole Law, Gal. 5. 3.

At forty days old, Levite. 12. 1, 2, 3, 4. the Lord cometh to his own Temple: and by an old man, and an old woman, is proclaimed both to young and old, that expected redemption. Herod had heard no tidings of him as yet, by the Wismen, for otherwise this had been an opportunity for him to have put in practice his bloody and malicious intent. Mary is purified according to the custom of the Law, although she had contracted no pollution, by her childing and bringing forth; partly, that Christ in nothing might be wanting to the Law, and partly, that this might be an occasion, for the first public declaration of him, by Simeon and Anna.

This Simeon seemeth to be he whom the Jewish Authors name for the son of Hillel: and who was the first that bare the title of Rabban, the highest title that was given to their Doctors, and which was given but to seven of them.

Hillel was the famous head or principal of that School that is so renowned in the Jewish Authors by the name of Beth Hillel. Out of which [as they relate] there came thousands of Scholars, but fourscore especially of most renown. Hillel the old they are the words of the Talmud) had fourscore Scholars. Thirty of them were fit, in whom the divine Majesty should rest, as it did on Moses: Thirty of them were worthy for whom the Sun should stand still, as it did for Joshua: and twenty were of a middle rank between. The greatest of them all, was Jonathan ben Uzziel, that Paraphrased the Prophets in the Chaldee Tongue, and the lowest of them was Johannan the son of Zaccai.

Such a Father had this our Simeon, and so renowned, but himself infinitely more renowned, in the thing that is now in hand, and in his having the Savior of the world in his arms and heart: Now this is the Genealogy of this man, as it is Recorded by the Jews themselves: Hillel begat Simeon, who was first titled Rabban. Rabban Simeon begat Rabban Gamaliel, the Tutor of Paul. Rabban Gamaliel begat Rabban Simeon the second. Rabban Simeon the second, begat Rabban Gamaliel the second. Rabban Gamaliel begat Rabban Simeon the third. Rabban Simeon the third, begat Rabbi Judah the holy. Rabbi Judah begat Rabban Gamaliel the third.

These six Rabbans were of the line of Hillel, besides whom there was a seventh, that bare the same title, of another stock, Rabban Johanan ben Zaccai.

But it may be justly questioned, if Simeon were the man we suppose, namely the Son of Hillel, and the Father of Gamaliel, and if he were so holy and devout a man, and confessed Christ, as this Evangelist relateth of him, how came it to pass that his Son Gamaliel was so far contrary, as appeareth by the education of Paul, in Pharisaical righteousness, and persecution of the Truth?

Answ. First, It is no strange thing for holy Fathers to have wicked Children: witness Eli, David, Josaphat, and common experience.

Secondly, It was thirty years from Simeon's acknowledging of Christ, to Gamaliel's education of Paul, or little less, and so much time might wear out the notice of his Fathers action, if he had taken any notice of it: especially, his Father dying shortly after he had made so glorious a confession.

§. Waiting for the consolation of Israel.

It is an Article of the Jewish Creed, To believe the coming of the Messias, and to wait and wait for his coming, although he defer it: which foolishly they do even to this day, after sixteen hundred years expired since he came. But Simeon's expectation is neither so vain nor so uncertain: For, besides the general expectation of the whole Nation, that the Messias should appear about that time, Luke 19. 11. he had it by a special and assured revelation, ver. 26.

The coming of Christ, is called The consolation of Israel, from Isa. 49. 13. & 52. 9. & 66. 13. Jer. 31. 13. Zech. 1. 17. and such like places, which the Jews do not only apply to the coming of the Messias, but also in their Talmud, questioning what his name should be when as he came, some conclude it to be Menahem, The Comforter, from Lam. 1. 16. In Sanhedr.

This was the time when the Nation expected that Messias should appear, Luke 19. 11. and began to look for redemption near at hand, Luke 2. 38. The Angel Gabriel to Daniel, and he to the people had so determinately pointed out the time, Dan. 9. 26, 27. that not only Jews of all Nations are gathered to Jerusalem, against the expiring of that Prophesy, Act. 2. but also all the East was possessed with an opinion of a Prince to rise about these times, of supereminent honor, glory, and dominion. Baron. in Appar. &c. Suetonius. Virgil, &c.

Simeon having learned the time with the rest of the studious of the Nation, out of the Scripture, hath the certainty of it sealed up to him by the spirit of Prophesy, which assured him that the time of so great expectation was so near at hand, that he though he were old, yet should not die, till he had seen what he desired: And thus Prophesy, that was departed from Israel so long ago, is returning and dawning to it again, to be as the morning Star, to tell that the Sun of righteousness would rise ere long.

These words seem to be of the same tenor and intent with those of our Savior to Peter, Joh. 21. 18. and to tell Mary of her suffering martyrdom for Christ and the Gospel, as those do of his. For Simeon having in the preceding verse related, how Christ both in his person and in the Gospel, should be as a sign to be spoken against, persecuted, and opposed, yea, saith he, and thou his Mother also, for his and the Gospels sake, shalt drink of the same cup, and partake of the same lot, for the sword of persecution shall go through thy life also (for so the word 〈 in non-Latin alphabet 〉 doth often signify.)

§. That the thoughts of many hearts may be revealed.

This clause is linked to the latter end of the verse preceding, and reacheth beyond the Parenthesis that lieth before it, and in conjuncture with the clause before that, it maketh this sense, that Christ's being set up for a sign to be spoken against, or persecution for the Gospels sake, should detect many men's tempers and affections, which were not descried nor revealed before, and discover what malignity, or sincerity to him and to his cause, is in their hearts, as Matth. 13. 21. and as it is at this day.

Hannah a Widow indeed, as 1 Tim. 5. 3, 5. that is, not by divorce, but by the death of her husband, and now of above an hundred years of age, is chosen also, and actuated by the Holy Ghost, to give testimony of Christ as Simeon had done, that out of the mouth of two such witnesses, of either sex one, the thing might be established, and the party witnessed unto, might be the more taken notice of. Her Father Phanuel is named, as either being a noted and well known man in those times, or for the significancy of his name, made good in her, in that she now beholdeth the Lord face to face, as Gen. 32. 30, 31. And thus the New Testament doth by this Prophetess, as the Old Testament doth by divers of the Prophets, in naming her and her Father with her, as Isa. 1. 1. Jer. 1. 1. Joel 1. 1. &c. Phanuel her Father was a Galilean, for in Galilee lay the Tribe of Aser, and from thence cometh a Prophetess now, to declare and publish the great Prophet, that must once appear thence to the wonder of the Nation.

Her constant continuance there might be, either because she was a poor Widow, and so maintained upon the foundation, or because she was a Prophetess, and so lodged in some of the buildings or chambers belonging to the Temple. For so might women do, as 2 Chron. 22. 11, 12.

§ Wisemen.

That is, Sorcerers, or Magicians, and so might it not unfitly be translated. For first, though Magus and Magia, admit of a gentle construction, and be often taken, not only in an harmless, but in a laudable sense in profane Authors, yet are they never so in Scripture; and by the Idiom and propriety of that, must the word be expounded; and not by Forreign and Heathen Language and acceptation. It is true indeed, that among the Persians the Magi have been renowned for men of excellent wisdom and skill in natural, and in other things, and that none were admitted to reign among them, unless he were well versed in the learning of the Magi; and that Plato, Tully, Philo, Pliny and others, do extol Magia, or Magic, to be the very height and perfection of Philosophy: But the Scripture, who is ever the sure Expositor of itself, doth never take the word, but in the worse sense, for the Devilish and damnable practice and practicers of sorcery and unlawful arts, as Acts 8. 9. Simon 〈 in non-Latin alphabet 〉 : Acts 13. 8. Elymas 〈 in non-Latin alphabet 〉 .

And the Babylonian 〈 in non-Latin alphabet 〉 or Wizards, are so called by the Greek of Daniel, whosoever traslated it, whether the LXX, or Theodotion, or who else soever, Dan. 1. 20. & 2. 2. &c. Now it is against sense and reason to refuse the sense of Scripture, for a Scripture word, and to fetch the intepretation of it from Persia, Plato, Pliny, and I know not whence.

2. It doth the more set forth the luster and glory of the birth of Christ, and the power of himself and kingdom, by supposing that these men that had been hitherto devoted to the arts, service, and converse of the Devil, should now forsake them, and him, and their own delight, and their old profession, and dedicate themselves, travels and gifts, to a child unknown, far off, and but poorly born.

3. Nor is this opinion but newly minted, but it carrieth with it the passeport and privilege of antiquity. For Ignatius Martyr in his Epistle to the Ephesians, speaking concerning the Wisemens Star, saith thus, 〈 in non-Latin alphabet 〉 Then the wesdom of this world grew foolish, Sorcery a toy, and Magic a derision: personating the men in both their contrary professions and devotedness, Devilish and Divine, to Satan and Christ. So likewise Justin Martyr in his Dialogue with Trypho, speaking of these same men, and how they were qualified and affected before they came to Christ, he saith, they were 〈 in non-Latin alphabet 〉 , captived or led away as a prey by the Devil to all evil actions. And so Theophylact the mouth of Chrysostom, They were, saith he, adversaries or enemies to God, and devoted to Devils in a more special manner: And to this sense doth the Gospel of Matthew in Hebrew render the word, whosoever translated it. But to spare more, those fathers confess their opinion to be the same with these; [and those neither mean ones, nor a few] which hold, some of them, that these Magi had obtained their knowledge concerning the King of the Jews, from Sybilla Erythraeae, and others from Balaam, to whom they hold that they stood in relation not only of Nation and kindred, but also of the same profession and art of Wizardy and Magic.

§ From the East.

This doth something confirm the foregoing opinion of their being Magicians, if it need anymore confirmation. For that the East was infamous for Sorceries, auguries and incantations is apparent by Esa. 2. 6. as it is understood by the LXX, by R. Solomon, D. Kimchi and even approved by the context itself: But what Country of the East this was, whence these men came, is as hard to determine, as it was what manner of men they were. Divers have asserted that they were of Chaldea, minding, it seemeth, rather the strictest and worst sense; of both the words Chaldeus and Magus, which signify both one and the same ungodly profession, then the letter of text, and of other Scriptures. For it plainly telleth that these came from the East, and all the Prophets that have spoken of the destruction of Jerusalem by the Chaldeans, have fetched those destroyers from the North, as Jer. 1.

Others therefore do hold them for Persians, and that chiefly because the word Magus, is thought to be originally a Persian word.

But first, as was said before, the Scripture word is to be interpreted according to the Scripture Idiom, and so it consineth them to Persia no more then to any other Country. Secondly, if it should be averred, that the Persian Magi grew renowned from a family of that name, or from some Ancestor that was called Mag or Mago, rather then from any relation that the word hath to the depth of Learning, or any notation for a great Scholar: I suppose it would be hard to prove the contrary; especially since in Babylonia, there was Rab. Mag, or the great Mag, and in Carthage, Mago, two Noblemen or Princes, and for ought we know, no great Scholars neither, of the very same name.

More probable therefore and plausible is their opinion [though it leave the Reader in a Bivium of irresolution] that holdeth these men either for Arabians, or Mesopotamians about Haran: but their resolution the best of all, that bring them from Arabia: and of this mind is Justin Martyr very confidently, in so much that he applieth a Prophecy thereto, namely, Esa. 8. 4. about the breaking of the strength of Damascus.

For first, Arabia is full Eastward from Judea, and the inhabitants thereof are constantly called men of the East, as Gen. 25. 6. Judge. 6. 3. Job. 1. 3.

Secondly, the gifts or presents that the Wisemen offered Christ, were native commodities of the Land of Arabia, as gold of Sheba, Psal. 72. 15. Frankincense from Seba, or Saba, as in the verse, Sua Thura Sabaei, and Myrrh from thereabouts, as appeareth in stories: ann it is more probable to think that they would bring the choice commodities of their own Country, as Jacob sent to Joseph, then of another.

Thirdly, to conceive these men for Arabians, doth very well sort and harmonize with some considerable things in Scripture: As 1. the first Proselyte to the Jewish Church that we find mentioned in Scripture, was Jethro an Arabian, and of the seed of Abraham: And so if we hold these first Proselytes to Christ, it suiteth very fitly. 2. it agreeth also with that Prophetick Psalm mentioned before, namely, Psal. 71. 3. With the rule and dominion, and homage that David and Solomon, Types of Christ, had over and from that Country. For, 4. much of Arabia was the Land of Canaan, as well as Judea: for the heedful eye that shall but seriously look upon the Nations, that planted there at the first, will find that the whole Country was inhabited by the two sons of Ham, Cush, and Canaan: and in after time that the seed of Abraham dispossessed them, and dwelt in their steads, not by any usurpation or injustice, but upon the promise made to Abraham of Canaan's Land, and upon just title by his victory over the four Kings, which having but lately subdued those Lands, were subdued by him, and with the conquest the right and challenge to that land fell to Abraham. And hence it was that David and Solomon dilated their dominion over these Countries even to Euphrates, and then was the promise to Abraham, Isaac, and Jacob, concerning their children possessing the Land of Canaan, fulfilled to the utmost extent. Now it is more likely to bring these first fruits of the Gentiles to do homage to the King of the Jews, from a Country which did as much to David and Solomon who were types of him, then from a Forreign Nation: and to conceive that they were of the seed of Abraham, rather then of another race.

The exposition of this Verse will be made up, by the resolution and answer of these three questions. 1. What was this Star that the Wisemen saw? 2. Where it was that they saw it? And 3. how upon the sight of it they could conclude that it did relate to a King of the Jews? To omit the various guesses and surmises that are made, for the satisfaction of the first Quaere, it seemeth to me, that this Star which these Magicians saw at the birth of Christ, was nothing else but that glorious and miraculous light that shone about the Bethlehem Sheepherds, when the Angel came upon them with the tidings of the birth of a Saviviour, Luk. 2. 9. And that these wizards being that night abroad [belike at their study of Astrology] beheld it at distance, and to them it seemed, being so far off, like a new and uncouth, and a wondrous Star: And the words in the East, do mean the place of the men, and not of the Star, and are to receive this construction, we being in the East have seen his Star: Not it in the East part of Heaven, but they being in the East part of the Earth: And their beholding it to be in the Land of Judea, might the more readily bring them to think it betokened the birth of the King of the Jews.

And thus are the three questions resolved together, if the ground-work whereupon all is built, be but firm and solid, viz. that the light or the glory of the Lord that shone about the Shepherds, was that which the Wisemen then supposed and do now call a Star; Upon which let us look a little, and see what probability there may be that it was so.

First, then it is past doubting, that the Shepherds saw the glory of the Lord shine round about them, and the Wisemen, the new Star shine at a distance from them, at one and the same time, namely, at the time of our Savior's birth; For since both these things were to both these parties as a messenger to impart unto them the tidings of the birth of Christ, no reason can be given or supposed why they should not appear to them both, to do this message to them at the very time when he was born: Now the Sheepherds at Bethlehem, and the Magicians in Arabia, seeing on the very same night, a light that was to tell them of the very same thing, what reason have we to think that it was not one and the same light?

Secondly, to conceive that the Wisemens Star appeared to them in the East part of Heaven, maketh the matter far more difficult to resolve, how they came to know that it denoted a King of the Jews, then by supposing that that they saw it hanging over the very Center or middle of the Land of the Jews. For though we cannot but acknowledge that the spirit of God was their chief intelligencer and instructer in this matter, and so could have taught them so much wheresoever they had seen the Star appear, yet can we not but think, that it was a likelier way to read this lesson to them, by setting this light upon the very place where the King that it betokened was born, rather then in the East part of Heaven, where it might seem to denote something among the Indians, rather then among the Jews.

Thirdly, we know it by experience, that a great light or fire that happeneth in any place in the night, be it never so great in itself, or in the eyes of those that are in the place where it is, yet to those that are a great distance off, it seemeth but as a Star or such a thing. And that it might not be so with the Wisemen in this matter, there is neither Analogy of Faith, probability in reason, evidence in Scripture, or anything I know of will deny.

And lastly, it is not to be omitted without weighing, that as soon as the Wisemen after their conference with Herod, were gone out of Jerusalem to set for Bethlehem, the Star shown itself to them again. It appeareth now nearer to them, to conduct them to the place where the Child now was, as it had▪ appeared at greater distance at his birth, to signify to them that he was born: Then they saw it over or in Judea, which directed them to hearken to Jerusalem: now they see it at Jerusalem almost over their heads, to direct them to Jerusalem.

Herod for fear of the loss of his Kingdom, and Jerusalem for fear of the disturbance of their State. For he having been so long the King of Judea, as seven and thirty years, and having laid the foundation of a successive royalty to his family, in so much policy and cruelty as he had done, how would this make him to startle, to hear of a King newly born unto the Nation, whose subjection his thoughts and endeavors had promised to his own children, and to have the certainty of the thing confirmed from Heaven, by a wondrous and miraculous light? And how must it needs perplex the Jews also, to hear of a new King over them, besides Herod who was set over them by their Lord's the Romans? For how ill would the Romans take it that their determination and decree of Herod's reigning over Judea, should be so affronted, as that a new King should rise among them? and what could follow upon this, but the Roman Armies, and the Jews misery? Or if they understood this King to be Messias [as the Nation now looked for his coming] yet could it not choose but breed some perplexity in them, partly to think of the rareness of the matter, and chiefly of their being in subjection to so potent a Nation as the Romans, when their deliverer should appear.

Since there was properly but one high Priest at once among the Jews, by the chief Priests so often mentioned in the Gospel some have understood those High Priests that by the Roman Governors, or otherwise were turned out of their Office, as about these times that matter was ordinary. So Josephus recorded that Valerius Gratus first made Ishmael High Priest instead of Ananus: then deposeth him and maketh Eleazar, Ananus his Son: him again he deposeth, and maketh Simon Fitz Kamithus; and in his room again he setteth Joseph, surnamed Caiaphas: which Caiaphas was also removed by Vitellius, and Jonathan Fitz Ananus placed in his stead. And these men thus turned out of Office, are called (as they suppose) both here and elsewhere the chief Priests. But their opinion is far more warrantable and agreeable to truth that by the chief Priests understand the several heads of the families, or the chief of the four and twenty courses, into which David had divided and ordered the Priests, 1 Chron. 24. which are therefore called chief Priests, not so much for Primacy or Superiority that they had in their Ecclesiastical function above the rest of the Clergy; as 1. because they were heads of their houses; And 2. because they were of the great Council, and made a third part of the seventy Elders.

§. And Scribes of the people.

He calleth them Scribes of the people, to distinguish them from the Secretaries or Clerks of particular men, as Baruch was the Scribe of Jeremy, and Seraiah the Scribe or Secretary of David, 2 Sam. 8. 17. But these of whom mention is here, and so very frequently in the Gospel elsewhere, were not such private or peculiar Clerks, but they were the public Scribes or Clerks of the people: and this their Office or function consisted in two particulars.

First, They were the men that took upon them to copy the Bible for those that desired to have a copy. For so great and various is the accuracy and exactness of the Scripture Text in the mystical and profound significances of Letters, Vowels and Accents, that it was not fit that everyone should offer to transcribe the Original, or that every vulgar pen should copy things of so sublime speculation: Therefore there was a peculiar and special order of learned men among the Jews, whose Office it was to take care of the preservation of the purity of the Text, in all Bibles that should be copied out, that no corrupion or error should creep into the Original of the Sacred Writ, and these were called the Scribes of the people, or their Scriveners or Writers of the copy of the Bible. And hence is it that there is so frequent mention in the Rabbins of Tikkun Sopherim, The correction, or direction of the Scribes, or their peculiar and special disposing of the Text, which the Masoreth at the beginning of the book of Numbers observeth to have been in eighteen places, which are reckoned there. These Scribes may be conceived to have been either Priests or Levites, or both, the men of that Tribe being the chiefest Students in the Scriptures; and being bound by their calling to be able to instruct the people in the same, Deut. 33. 10. Mal. 2. 7.

They had eight and forty Universities as it were, belonging to that Tribe, for the education of the Clergy in the knowledge of the Law and the Prophets, Josh. 21. and from among the learned of those Students, were some set apart for this Office, which required profound Learning and skill; namely, to be the Copiers of the Bible when any copy was to be taken, or at least to take care that all copies that should be transcribed, should be pure and without corruption.

Secondly, These also were the public and common preachers of the people, being more constant Pulpit men, then any other of the Clergy; taking on them, not only to be the preservers and providers for the purity of the Text, but also the most constant and common explainers and expounders of it in Sermons. Therefore it is said of our Savior, that he taught as one that had authority, and not as the Scribes, Mat. 7. 29. where the Scribes are rather mentioned then any other order, because they were the greatest and most ordinary Preachers. And our Savior himself, in Mark 12. 25. How say the Scribes, that Christ is the Son of David? Instancing in the Scribes only [whereas the Pharisees, Sadducees, and even all the Nation of the Jews held the same opinion] because the Scribes were the men that were oftest in the Pulpit, and preached more then any other; and so this Doctrine was heard more from them then others.

And thus was Ezra a ready Scribe in the Law of Moses, Ezr. 7. 6. both for the copying and preserving pure the Text of the Scripture, and also for the expounding of it by his Sermons. And such a one is the Scribe that our Savior speaketh of, that is instructed to the Kingdom of Heaven, that bringeth out of his treasure instructions out of the New Testament and old, Mat. 13. 52. The Chaldee Paraphrast on Jer. 6. 13. & 8. 10. and in other places instead of The Prophet, readeth the Scribe, taking as it seemeth the Prophet in the same sense that Paul doth Prophecying, 1 Thes. 5. 20. 1 Cor. 14. 5. &c. for the Preacher, and making the Text speak in the same tenor that it doth here, the Priests and the Scribes.

In the Story of our Savior's arraignment, and elsewhere in the New Testament there is mention of the chief Priests, and Scribes, and Elders, Mat. 26. 3. Mark 15. 1. importing that the Great Council consisted of these three sorts of men. The chief Priests of the seed of Aaron, the Scribes of the Tribe of Levi, and the elders of the people mere lay men: These were all deeply and extraordinarily versed and learned in the Law, but the practice of this their learning had some difference, as the civil, common and canon: 1. The Elders judged the people and matters of debate and controversy, but instructed not the people by way of preaching or ministry. The chief Priests judged and instructed, but it was more by resolving questions and doubts that were proposed to them, as our Savior asked them questions, Luke 2. 46. Hag. 2. 11. Mal. 2. 7. then by common preaching Homilies or Sermons. The Scribes were they that were the Preachers or Lecturers, and taught the people from the pulpit, as well as determined upon doubts and debates: And to this triple division of the great and Seraphical Doctors of the Jews, St. Paul seemeth to allude, in 1 Cor. 1. 20. Where is the wise? Where is the Scribe, where is the questionist, or disputer of this world? By the first meaning the Elders of the people, and by the last, the chief Priests.

§. He demanded of them where Christ should be born.

The High Priests were rightly consulted, say the Rhemists, in question of their Law and Religion: for whom should Herod ask, but those that were most likely to give him an answer? But the latter end of their note carrieth a snare with it to entrap the simple: And be they never so ill, say they, they are often forced to say the truth by privilege of their function: They think they have an undeniable groundwork for this their Doctrine from the prophesying of Caiaphas, Joh. 11. 51. as their notes plead there, ascribing that his prophesying to his Priesthood, and order, whereas the Text ascribeth it to the year and season. This he spake not of himself, but being High Priest that year he prophesied: where the emphasis lieth not in the words being High Priest, but in the words, that year, which was the year of sending down of the gifts of the Spirit, in a measure and manner, never known before or after.

There is no small difference in this quotation of the Scribes or of the Evangelist, or indeed of both, from the letter of the Text of the Prophet from whom they cite it; nor doth this difference rise by the Evangelists following the translation of the LXX, as oft there doth, for it differeth much from the letter of the LXX also, but it is upon some special reason. Which disagreement that we may reconcile, and the reason of which that we may see the better, we will take up the verse verbatim, and the differences as they come to hand, one by one.

First then, whereas Saint Matthew readeth, Thou Bethlehem in the land of Judah, the Hebrew hath it only, Thou Bethlehem Ephratah, without any mention of the land of Judah at all, and so the Chaldee, and so the LXX, but only with the addition of one word, Thou Bethlehem the house of Ephratah, art the least, &c.

Answ. First, There are that give this general answer to all the differences in this quotation, that the Scribes and the Evangelist tie not themselves to the very words of the Prophet, but only think it enough to render his sense. And this answer might be very well entertained, and give good satisfaction, especially, since that in allegations from the Old Testament, it is usual with the New so to do, but that the difference between the Text and the quotation is so great, that it is not only diverse, but even contrary. Some therefore,

Secondly, Conceive, that the Scribes could allege the Text no better without the book, and that the Evangelist hath set it down in their own words, for the just shame of those great Doctors, that were no better versed in the Scripture, then to allege a place in words so very far different from the Text. But he that hath been any whit versed in the writings of the Jews, will find their Rabbins or Doctors to be too nimble textualists to miss in a Text of so great use and import: especially if he shall but consider to what an height of learning they were now come, by the tutorage and pains of the two great Doctors of the Chair, Shammai and Hillel, who had filled all the Nation with learned men the like had not been before.

Thirdly, Whereas some talk of a Syriac Edition which the Jews used at that time more then the Hebrew, and which had this Text of Micah as the Evangelist hath cited it, and that he cited it according to that Edition which was most in use; here are two things presumed upon which it is impossible ever to make good. For whoever read in any Jew of a Syrian Edition of the Prophets besides the Chaldee Paraphrast? Who we are sure readeth not thus: or what Christian ever saw such an Edition, that he could tell that it did so read? For this particular therefore in hand, it is to be answered, that the Scribes or the Evangelists, or both, did thus differently quote the Prophet, neither through forgetfulness, nor through the misleading of an erroneous Edition, but purposely, and upon a rational intent.

For, first, though Ephratah had been the surname of Bethlehem, in ancient time, as Gen. 35. 19. Ruth 4. 11. and in the times of the Prophet Micah, yet it is no wonder if that title of it were now out of use, and especially out of the knowledge of this irreligious King. For the seventy years captivity, and the alterations of the State, did alter the face of the Country, and might easily blot out of use and remembrance such an additional title of a Town as this.

Secondly, This surname of the Town was taken up in memorial of a woman, as appeareth, 1 Chron. 2. 19. and when the discourse concerning Christ, and where he should be born, was in hand and agitation, it was more pregnant to bring his birth-place to have reference to Judah from whom Herod [though he were ignorant in other particulars concerning his birth] knew he should descend, then to a woman and a title which it is like that he had never heard of before. So that this, that in the Scribes might at the first seem to be a mis-allegation of the Prophet through some mistake, being precisely looked upon, with respect had to the times when the Prophesy was given, and when it is now cited, and to the several persons to whom it will show to be so quoted upon very sound wisdom and profound reason, these words, in the land of Judah, being used by them for necessary illustration, instead of the word Ephratah, not as proposing it for the purer Text of the Prophet, but as more suitable, by way of Exposition, for the capacity and apprehension of Herod.

In Micah's time the name Ephratah was common, but in after times it may be it was disused. Howsoever, Micah prophesied to the Jews, to whom this title Ephratah was familiar, and it is like had the Scribes spoken to Jews too, they would have retained that title, but to Herod who was not so punctually acquainted with it, it was not proper to bring a phrase that he could not understand, or that was uncouth to him, therefore they explain it by one that was familiar both to him and the whole Nation, Bethlehem in the Land of Judah.

§. Art not the least.

This clause is far further from Micah's Text then the other, for whereas here is a very strong and Emphatical negation 〈 in non-Latin alphabet 〉 , in the Prophet there is none at all, either in the Hebrew, in the LXX. or in the Chaldee Paraphrast. And indeed the Text and the quotation are one clean contrary to another; in Micah, Though thou be little, but in Matthew, Thou art not the least. Towards the reconciling of which difference, it will be necessary in the first place, to take a serious survey of the Prophets Text, and then upon the true interpretation of it, to lay this allegation to it, and to see how they do agree. The words in the Hebrew, whereupon the main doubt riseth, are but these two 〈 in non-Latin alphabet 〉 : which our English rendereth Though thou be little. The Septuagint, Thou art the least to be among the thousands: but using a differing word to signify the least, from that used here: Some books, saith Nobilius, and the other Scholiast upon the LXX. read, Art not the least, as Jerome, Tertullian and Cyprian: but this their reading I suspect rather to be taken from this quotation of the Gospel, then found by them in the Text of Micah. The vulgar Latin, Thou art little among the thousands, &c. The Italian of Brucioli, and the French, Being little to be, or to be accounted. And much to the same tenor with our English, Ibn Ezra, and David Kimchi. Rabbi Solom showeth his construction of it in this gloss, It were fit thou shouldest be the least among the families of Judah, because of the profaneness of Ruth the Moabitess that was in thee, yet out of thee shall come, &c. Jansen saith, a reconciliation might be made between the Prophet and the Evangelist, by reading the Prophets Text by way of interrogation, And thou Bethlehem art thou the least? Which answereth in sense to thou art not. But to all these interpretations alleged, this one thing may be opposed, that the Hebrew word 〈 in non-Latin alphabet 〉 cannot properly agree with the word Bethlehem, according to the Syntax of Substantive and Adjective; because they are of two different genders, as the Grammarian will easily observe, and cannot but confess. For Bethlehem is of the feminine gender, as are all the names of Cities, and 〈 in non-Latin alphabet 〉 of another, as it plainly appeareth by its termination. To construe them therefore together, as Substantive and Adjective, as it is unwarrantable by the Grammar, so doth it make a sense utterly irreconcilable with this of the Evangelist. To which might be added also, that these words being thus conjoined and construed together, do make but an harsh sense and construction among themselves, amounting to this, Thou Bethlehem in being little, out of thee shall come a Ruler.

Their Interpretation therefore is rather to be embraced, that take 〈 in non-Latin alphabet 〉 in the Neuter Gender, as it pleadeth itself to be, by its very termination [the Masculine and Neuter in the Hebrew being indifferently taken the one for the other] and do read it thus? And thou Bethlehem Ephratah, it is a small thing to be among the Princes of Judah, out of thee shall come a Ruler, &c. As meaning this, That it is the least of thine honor that thou art reckoned among the Princes of Judah, as equal with them, for thou hast a dignity above this, and above them all in that out of thee shall come a Ruler, which shall feed my people. And to this sense and tenor should I interpret the Chaldee Paraphrase, thought know indeed that it is generally construed another way: Chizgner havetha leithmannaah: And thou Bethlehem Ephratah, art within a little to be superior, or perfect, among the thousands of Judah, &c. As let the learned in the language judge whether the words in the Chaldee will not bear that sense: especially the sense of the first word Chizgner, being looked into the Chaldee, in Psal. 2. 12. & 73. 2. Hos. 1. 4. and in other places.

The Text of the Prophet then being rendered in this interpretation, this allegation of the Evangelist will be found, not to have any contrariety to it at all, but to speak, though not in the very same words, yet to the very same tenor and purpose: For while the one saith, It is a small thing that thou art among the Princes of Judah, and the other, Thou art not the least among them, they both fall into the same sense, or at least into no disagreement of sense at all. For if it were to be reputed a small honor to Bethlehem, to be reckoned in equality with the other Princes of Judah, in comparison of a greater honor that she was to have, in the birth of the Messias; it must readily follow what this quotation of the Evangelist inferreth; namely, that she was not the least among them. And thus doth the Evangelist express the Prophets mind, though he tie not his expression to his very words, alleging his Text to its clearest sense, and to the easier apprehension of the hearer. It is a just exception indeed that Jansen taketh at this interpretation, because that the Scripture useth not to express this sense, It is a small thing, by the word Tsagnir, but by Megnat, as Esa. 7. 13. Gen. 30. 15. and in other places: But as it is true, that it often useth Megnat for that expression; so it is most true, that it useth not that word alone, but others also: As Tikton, in 2 Sam. 7. 19. and Nakel, in Esa. 49. 6. and why not Tsagnir then as well here?

§. Among the Princes of Judah.

In Micah it is, among the thousands of Judah: and so it is translated by the LXX, the Chaldee, the Vulgar, and unanimously by all other Translators: so that here is yet another difficulty and difference in this allegation, the Evangelist still swerving from the Text he citeth. By the thousands of Judah, Rabbi Solomon understandeth the families, and Dav. Kimchi, the Cities; The word is once used in the very propriety of that sense in which the Prophet taketh it here, Judge. 6. 15. My thousand, saith Gideon, is poor in Manasseh: which St. Austin, and R. Isaiah expound that he was Captain of a thousand; Levi Gershom, that his father was Captain; but the Chaldee, and other Rabbins understand it of the thousand in which his family was numbered and enrolled. Howsoever it is understood, it is apparent by this and other places laid unto it, that the several Tribes of the children of Israel were divided into their several thousands, and that these thousands were enrolled to this or that City, to which they had relation by habitation, or by inheritance: Villages that were not so populous, were reduced into hundreds, but Cities into one or more thousands, according as they were in bigness and multitude, Amos 5. 3. The City that went out by a thousand, shall leave an hundred, and that which went out by an hundred, shall leave ten: The Villages were justly reputed of an inferior rank, but the Cities that afforded their thousands were accounted Princes: and so may the Prophet be understood, and so the Evangelist reconciled to him. Now the reason of their difference in words, though they both redound to the same sense may be given these.

First, Because the question in agitation was about the birth of a King, and the place, where now in answer to such a Quaere, it was fitter to speak of Princes then thousands, for where should a King be looked for but among Princes?

Secondly, The Hebrew word 〈 in non-Latin alphabet 〉 used by the Prophet, doth signify, both thousands, and Princes indifferently, and so David Kimchi upon that place in the book of Judges cited even now alledgeth; There are, saith he, that interpret Alphi [which our English readeth my thousand ] as it were my Father, even as the word Alluph, whose signification is Prince or Lord.

The Evangelist therefore finding the word in the Prophet of this indifferency, useth it in that sense which best suited with the present occasion, both in regard of the question proposed, as also thirdly, in regard of the manner of Christ's coming: For it was both the expectation of the Jews, and the fear of Herod, that he would come with a conquering and victorious temporal Sword, and restore them to a pompous Earthly State, and expel him out of his Kingdom. Now for the Evangelist to have directed in this quotation, to look for Christ among the thousands of Judah, had backed these Opinions, for the term soundeth of War, and it had been a direction where likelier to find an earthly Warrior, then the Prince of Peace, among the thousands, or among the Militia. And therefore he qualifieth the term to the best satisfaction of Herod and the People; Among the Princes. There is that saith it might be construed, In Princes, and not among them, and the meaning to be this, Thou Bethlehem art not the least in the Princes of Judah, that is, in breeding or bringing them forth: but this relisheth more of wit then solidity, and agreeth better with the Latin, then with the Greek Original.

§. For out of thee shall come a Governor.

The Chaldee readeth it in the Prophet, Out of thee shall come Messias; and so is it expounded by Rabbi Solomon, and David Kimchi. And therefore that is most true which is inferred by Lyranus, that those Catholics that interpret it of Hezekiah, do more judaize then the Jews themselves. Some Jews indeed, saith Theophylact, do apply this to Zerubbabel, but as he answereth, it is like that Zerubbabel was born in Babel, and not in Bethlehem: And St. Matthew hath plainly taught both Jews and Gentiles to understand it in another sense. But here again doth he differ from the Letter of the Prophet, but cometh so near the sense, that the difference is as no difference at all.

[ Privily. ] For had the Jews heard of his pretences [they had so long been acquainted with his policy, tyranny, and ambition] they could readily have descried his mischievousness, and spoiled his bloody contrival, by better information given to the wisemen.

§. Enquired diligently of them the time when the Star appeared.

Had they taken their journey instantly upon the Stars appearing, Herod could easily have computed the time by the length of their journey: but by this his enquiry, it is apparent that they had told him of its appearance at some good space before, which in ver. 16. is plainly resolved to be two years, by the Wisemens own acknowledgment and resolution.

The mysterious application of these presents, as Myrrham homini, uncto aurum, &c. be left to them that delight and content themselves in such things: the plain and easy interpretation of the matter is, that they tendered to Christ, the chiefest and choicest commodities that their Country could afford: which they carried in their treasures, as the Text calleth it, that is, in and among those commodities that the men of those Nations used to carry with them when they travailed, especially when they meant to present any one to whom they went, as Gen. 24. 53. 1 King. 10. 2.

The two allegations produced here out of the Old Testament, this and that out of Jeremy, in Rama was a voice heard, are of that fullness that they speak of two things a piece, and may very fitly be applied unto them both, and show that the one did resemble or prefigure the other: as this Text of Hosea, aimeth both at the bringing of the Church of Israel, in old time, and of the head of that Church at this time out of Egypt. Then a Joseph nourished his father; now a Joseph doth so to his redeemer: then was Egypt deadly to every male child that was born, now is it a place of refuge and preservation to this child.

Ramah stood not far from Bethlehem, though they were in two Tribes: and the cry that the poor Parents and children made in Bethlehem, when this matchless butchery was in hand, reachit to Ramah, and was plainly heard thither. Now observe the fullness of this Scripture as it is uttered by the Prophet, and as it is applied by the Evangelist. It was fulfilled in one kind, in the time of Jeremy himself, and then was the lamentation and weeping in Ramah itself; for hither did Nebuzaradan bring his Prisoners, after he had destroyed Jerusalem, and there did he dispose of them, to the Sword, or to Captivity, as seemed good unto himself, Jer. 40. 1. And imagine what lamentation and crying was then in that City, when so many were doomed there, either to be slain in that place, or to go to Babel, never to see their own Land again. Then was the cry in Ramah, and it was heard no doubt to Bethlehem. But now the Prophesy is fulfilled in another kind, when Herod destroyeth so many Children in Bethlehem, and in the Suburbs and Borders belonging to it: And now the cry is in Bethlehem, and it is heard to Ramah.

§. Rachel weeping for her children, &c.

Rachel's grave was betwixt Bethlehem and Ramah, or at least not far distant from either of them, Gen. 35. 16, 20. 1 Sam. 10. 2. The Holy Ghost therefore doth elegantly set forth this lamentation, by personating Rachel [who died in the birth of her Ben-Oni, the Son of her sorrow ] sorrowing for her Sons and Children that were thus massacred: And this showeth that the Text in the Prophet, aimeth in the first place and intention, at the matter of Nebuzaradan: for in Bethlehem, Rachel properly had no children at all, that City being inhabited by the children of Judah, which descended of Leah: but in Ramah dwelt Rachel's children, that being a Town of Ephraimites descended from Joseph. Howsoever, Rachel may be said to weep for the Babes of Bethlehem as her own children, though they were not strictly and properly her seed, in regard of the interest that she had in all the tribes of Israel, as being wife unto their Father: as Joseph is often called the Father of Christ, being only husband to his mother. And see such another phrase, Gen. 37. 10. Shall I, and thy mother come to bow down before thee? Whereas Josephs mother was dead already.

The end of Herod was not long after the massacre of these infants, and his bloodiness which he had used all his life long, and topped up in the murder of these innocents, and in desire to have done as much to the Lord of life, the Lord doth now bring upon his own head. This matter with the children of Bethlehem, we conceive to have been some three months more or less before his end, in which space this was his behavior, as may be collected out of Josephus.

He had slain long before this, his two sons Alexander and Aristobulus, and now was he about to do as much by his Son Antipater, a child too like the Father, and one whom he left by will the Successor in his Kingdom: Him suspected by him for some machination against himself he had now shut up in prison, and intended him presently for the execution, but that his sickness whereof he died seizing on him gave some more space to the imprisoned, and some hopes and possibilities of escaping. His disease was all these mixed together, an inward burning and exulceration, an insatiable greediness and devouring, the Chollick, the Gout and Dropsy, his loins and secrets crawling with lice, and a stink about him, not to be endured. These wringings and tortures of his body, meeting with the peevishness of old age, for he was now seventy, and with the natural cruelty which always had been in him, made him murderously minded above all measure: insomuch that he put to death divers that had taken down a golden Eagle, which he had set up about the Temple: And when he grew near to his end, and saw himself ready to die, he slew his Son Antipater, and caused great multitudes of the Nobility and People to be closed up in a sure place, giving command to slay them as soon as he was dead, for by that means he said he should have the Jews truly and really to sorrow at his death. Vid. Joseph. Antiq. lib. 17. cap. 8, 9, 10. and de Bel. lib. 1. cap. 21.

The like saying is to Moses, Exod. 4. 19. where the word [ they ] may be understood of Pharaoh and his servants, which jointly sought his life for the Egyptians sake whom he had slain; and were now all dead and worn out in the forty years of his being in Midian. But here [it is true indeed, that the seeking of the child's life may well be applied to Herod's Servants, as well as himself] but that all they died with him or about the time of his death, who in flattery, or favor, or obedience to him, had promoted the slaughter at Bethlehem, and had sought the child's life, I know not upon what ground it should be conceived.

I should therefore by the [ they ] in this place understand Herod and his Son Antipater jointly together: For if it be well considered how mischievous this Antipater was against his own Brethren, and how he wrought their ruin and misery, for fear they should get betwixt him and the throne, yea, how he sought the destruction of his own Father, because he thought he kept him out of the Throne too long, it may very well be believed that he would bloodily stir against this new King of the Jews that the wisemen spake of, for fear of interception of the Crown, as well as his Father: He died but five days before his fathers death, as it was touched before out of Josephus; and thus God brought this bloodliness of the Father and the Son, and the rest of their cruelties to an end, and upon their own heads at once, and in a manner, together; and thus may the words of the Angel be very fairly understood, Take the child and return to the Land of Israel, for Herod and Antipater are dead, that sought his life.

Herod had first named Antipater for his Successor in the Throne of Judea; but upon detection of his conspiracy against him, he altered his mind and his will, and nominated Antipas: and changing his mind yet again, he named Archelaus, and he succeeded him; a man not likely to prosper in a Throne, that was so bebloodied: His conclusion was, that in the tenth year of his reign, he was accused by the Nobles of Judea and Samaria, to Augustus, banished to Vienna, and his estate confiscate. Jos. Ant. lib. 17. cap. 15.

From Isa. 11. 1. where the Messias is called by the title Nezer, which indifferently signifieth A branch, and the City Nazareth: one and the same word denoting Christ, and the place where he should be born.

§ Wisemen.

That is, Sorcerers, or Magicians, and so might it not unfitly be translated. For first, though Magus and Magia, admit of a gentle construction, and be often taken, not only in an harmless, but in a laudable sense in profane Authors, yet are they never so in Scripture; and by the Idiom and propriety of that, must the word be expounded; and not by Forreign and Heathen Language and acceptation. It is true indeed, that among the Persians the Magi have been renowned for men of excellent wisdom and skill in natural, and in other things, and that none were admitted to reign among them, unless he were well versed in the learning of the Magi; and that Plato, Tully, Philo, Pliny and others, do extol Magia, or Magic, to be the very height and perfection of Philosophy: But the Scripture, who is ever the sure Expositor of itself, doth never take the word, but in the worse sense, for the Devilish and damnable practice and practicers of sorcery and unlawful arts, as Acts 8. 9. Simon 〈 in non-Latin alphabet 〉 : Acts 13. 8. Elymas 〈 in non-Latin alphabet 〉 .

And the Babylonian 〈 in non-Latin alphabet 〉 or Wizards, are so called by the Greek of Daniel, whosoever traslated it, whether the LXX, or Theodotion, or who else soever, Dan. 1. 20. & 2. 2. &c. Now it is against sense and reason to refuse the sense of Scripture, for a Scripture word, and to fetch the intepretation of it from Persia, Plato, Pliny, and I know not whence.

2. It doth the more set forth the luster and glory of the birth of Christ, and the power of himself and kingdom, by supposing that these men that had been hitherto devoted to the arts, service, and converse of the Devil, should now forsake them, and him, and their own delight, and their old profession, and dedicate themselves, travels and gifts, to a child unknown, far off, and but poorly born.

3. Nor is this opinion but newly minted, but it carrieth with it the passeport and privilege of antiquity. For Ignatius Martyr in his Epistle to the Ephesians, speaking concerning the Wisemens Star, saith thus, 〈 in non-Latin alphabet 〉 Then the wesdom of this world grew foolish, Sorcery a toy, and Magic a derision: personating the men in both their contrary professions and devotedness, Devilish and Divine, to Satan and Christ. So likewise Justin Martyr in his Dialogue with Trypho, speaking of these same men, and how they were qualified and affected before they came to Christ, he saith, they were 〈 in non-Latin alphabet 〉 , captived or led away as a prey by the Devil to all evil actions. And so Theophylact the mouth of Chrysostom, They were, saith he, adversaries or enemies to God, and devoted to Devils in a more special manner: And to this sense doth the Gospel of Matthew in Hebrew render the word, whosoever translated it. But to spare more, those fathers confess their opinion to be the same with these; [and those neither mean ones, nor a few] which hold, some of them, that these Magi had obtained their knowledge concerning the King of the Jews, from Sybilla Erythraeae, and others from Balaam, to whom they hold that they stood in relation not only of Nation and kindred, but also of the same profession and art of Wizardy and Magic.

§ From the East.

This doth something confirm the foregoing opinion of their being Magicians, if it need anymore confirmation. For that the East was infamous for Sorceries, auguries and incantations is apparent by Esa. 2. 6. as it is understood by the LXX, by R. Solomon, D. Kimchi and even approved by the context itself: But what Country of the East this was, whence these men came, is as hard to determine, as it was what manner of men they were. Divers have asserted that they were of Chaldea, minding, it seemeth, rather the strictest and worst sense; of both the words Chaldeus and Magus, which signify both one and the same ungodly profession, then the letter of text, and of other Scriptures. For it plainly telleth that these came from the East, and all the Prophets that have spoken of the destruction of Jerusalem by the Chaldeans, have fetched those destroyers from the North, as Jer. 1.

Others therefore do hold them for Persians, and that chiefly because the word Magus, is thought to be originally a Persian word.

But first, as was said before, the Scripture word is to be interpreted according to the Scripture Idiom, and so it consineth them to Persia no more then to any other Country. Secondly, if it should be averred, that the Persian Magi grew renowned from a family of that name, or from some Ancestor that was called Mag or Mago, rather then from any relation that the word hath to the depth of Learning, or any notation for a great Scholar: I suppose it would be hard to prove the contrary; especially since in Babylonia, there was Rab. Mag, or the great Mag, and in Carthage, Mago, two Noblemen or Princes, and for ought we know, no great Scholars neither, of the very same name.

More probable therefore and plausible is their opinion [though it leave the Reader in a Bivium of irresolution] that holdeth these men either for Arabians, or Mesopotamians about Haran: but their resolution the best of all, that bring them from Arabia: and of this mind is Justin Martyr very confidently, in so much that he applieth a Prophecy thereto, namely, Esa. 8. 4. about the breaking of the strength of Damascus.

For first, Arabia is full Eastward from Judea, and the inhabitants thereof are constantly called men of the East, as Gen. 25. 6. Judge. 6. 3. Job. 1. 3.

Secondly, the gifts or presents that the Wisemen offered Christ, were native commodities of the Land of Arabia, as gold of Sheba, Psal. 72. 15. Frankincense from Seba, or Saba, as in the verse, Sua Thura Sabaei, and Myrrh from thereabouts, as appeareth in stories: ann it is more probable to think that they would bring the choice commodities of their own Country, as Jacob sent to Joseph, then of another.

Thirdly, to conceive these men for Arabians, doth very well sort and harmonize with some considerable things in Scripture: As 1. the first Proselyte to the Jewish Church that we find mentioned in Scripture, was Jethro an Arabian, and of the seed of Abraham: And so if we hold these first Proselytes to Christ, it suiteth very fitly. 2. it agreeth also with that Prophetick Psalm mentioned before, namely, Psal. 71. 3. With the rule and dominion, and homage that David and Solomon, Types of Christ, had over and from that Country. For, 4. much of Arabia was the Land of Canaan, as well as Judea: for the heedful eye that shall but seriously look upon the Nations, that planted there at the first, will find that the whole Country was inhabited by the two sons of Ham, Cush, and Canaan: and in after time that the seed of Abraham dispossessed them, and dwelt in their steads, not by any usurpation or injustice, but upon the promise made to Abraham of Canaan's Land, and upon just title by his victory over the four Kings, which having but lately subdued those Lands, were subdued by him, and with the conquest the right and challenge to that land fell to Abraham. And hence it was that David and Solomon dilated their dominion over these Countries even to Euphrates, and then was the promise to Abraham, Isaac, and Jacob, concerning their children possessing the Land of Canaan, fulfilled to the utmost extent. Now it is more likely to bring these first fruits of the Gentiles to do homage to the King of the Jews, from a Country which did as much to David and Solomon who were types of him, then from a Forreign Nation: and to conceive that they were of the seed of Abraham, rather then of another race.

The exposition of this Verse will be made up, by the resolution and answer of these three questions. 1. What was this Star that the Wisemen saw? 2. Where it was that they saw it? And 3. how upon the sight of it they could conclude that it did relate to a King of the Jews? To omit the various guesses and surmises that are made, for the satisfaction of the first Quaere, it seemeth to me, that this Star which these Magicians saw at the birth of Christ, was nothing else but that glorious and miraculous light that shone about the Bethlehem Sheepherds, when the Angel came upon them with the tidings of the birth of a Saviviour, Luk. 2. 9. And that these wizards being that night abroad [belike at their study of Astrology] beheld it at distance, and to them it seemed, being so far off, like a new and uncouth, and a wondrous Star: And the words in the East, do mean the place of the men, and not of the Star, and are to receive this construction, we being in the East have seen his Star: Not it in the East part of Heaven, but they being in the East part of the Earth: And their beholding it to be in the Land of Judea, might the more readily bring them to think it betokened the birth of the King of the Jews.

And thus are the three questions resolved together, if the ground-work whereupon all is built, be but firm and solid, viz. that the light or the glory of the Lord that shone about the Shepherds, was that which the Wisemen then supposed and do now call a Star; Upon which let us look a little, and see what probability there may be that it was so.

First, then it is past doubting, that the Shepherds saw the glory of the Lord shine round about them, and the Wisemen, the new Star shine at a distance from them, at one and the same time, namely, at the time of our Savior's birth; For since both these things were to both these parties as a messenger to impart unto them the tidings of the birth of Christ, no reason can be given or supposed why they should not appear to them both, to do this message to them at the very time when he was born: Now the Sheepherds at Bethlehem, and the Magicians in Arabia, seeing on the very same night, a light that was to tell them of the very same thing, what reason have we to think that it was not one and the same light?

Secondly, to conceive that the Wisemens Star appeared to them in the East part of Heaven, maketh the matter far more difficult to resolve, how they came to know that it denoted a King of the Jews, then by supposing that that they saw it hanging over the very Center or middle of the Land of the Jews. For though we cannot but acknowledge that the spirit of God was their chief intelligencer and instructer in this matter, and so could have taught them so much wheresoever they had seen the Star appear, yet can we not but think, that it was a likelier way to read this lesson to them, by setting this light upon the very place where the King that it betokened was born, rather then in the East part of Heaven, where it might seem to denote something among the Indians, rather then among the Jews.

Thirdly, we know it by experience, that a great light or fire that happeneth in any place in the night, be it never so great in itself, or in the eyes of those that are in the place where it is, yet to those that are a great distance off, it seemeth but as a Star or such a thing. And that it might not be so with the Wisemen in this matter, there is neither Analogy of Faith, probability in reason, evidence in Scripture, or anything I know of will deny.

And lastly, it is not to be omitted without weighing, that as soon as the Wisemen after their conference with Herod, were gone out of Jerusalem to set for Bethlehem, the Star shown itself to them again. It appeareth now nearer to them, to conduct them to the place where the Child now was, as it had▪ appeared at greater distance at his birth, to signify to them that he was born: Then they saw it over or in Judea, which directed them to hearken to Jerusalem: now they see it at Jerusalem almost over their heads, to direct them to Jerusalem.

Herod