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they might give testimony of Christ, and likewise receive their further testimony of him and address to him, and be confirmed in their persuasion concerning him, and then seasonably the star appears to establish and lead them.

Ver. 3. When Herod the king had heard these things, he was troubled.] The wise men's question occasions Herod's fear, and that, the meeting of the priests and scribes to resolve it. They do it from the prophet Micah, ch. v. ver. 2. The difference in the cited words is really none, Bethlehem Ephrata, and Bethlehem Judah, being all one. And the prophet's words, read interrogatively, (as well they may,) are clearly the same thing with the Evangelist's narrative. However the least of all in itself, yet, it was not the least, but the greatest, by this great King's being born in it. And so, David bears the type of his Son and Lord, for he was of obscure birth in this same city.

Ver. 7-12. Then Herod, when he had privily called the wise men sent them to Bethlehem.] The wise men, thus answered and led, came to Bethlehem, and are now so confirmed of the royalty of this child, that they are not removed from that persuasion, nor at all staggered in it, by the sight of so much outward meanness as they found: a poor babe in a common inn; whether still in the manger or no, is not certain, so it may be; however, doubtless in a very low condition, far from royal grandeur, but yet so high in his own dignity and in their thoughts, that they fell down and worshipped, and offered their present, which they did not to Herod in all his pomp. This many ancient and modern are pleased to subtilize into mysteries, which, though I dare not confidently deny all, yet dare I aver nothing. He that brought them forth, directed them directly home, having no more business at Jerusalem. When they had found the King they came to seek, they left king Herod to seek his intelligence from others.

Ver. 13-23. But these were strange news to Herod, a born king of the Jews. The common fears that are of the ill genius of tyrants, and that are the fell revenge of the many

fears they cause to so many others, are now raised, and rage within him upon this report. And for all his craft, and the growth of it for cruelties upon long practice, yet is he, as it were, so thunderstruck with this fear, that he cannot resolve on any sure way for this end, but inquires the age of the child, and, it seems, defers a good time, and smothers the intended massacre, (for that answers best the doubt about the age of two years,) and then sends and kills all the children of or under that age: that was the sacrifice which in his inquiry he meant to offer, instead of worshipping the child born. His Royal Father could have preserved him otherways than by the care and flight of his supposed father with him; but thus He pleased, even in this, to carry on His Divine Son under the covert of such human and humble ways of preservation, to make him in all things like us, (sin excepted,) and to sweeten those things to us, when we are called to be like him in them, in being persecuted, and by persecution forced to flee.

That text, ver. 15, Out of Egypt have I called my Son, suits most fitly, the words having (as other such adapted places) their prophetical aspect to Jesus Christ, without any prejudice of their first proper sense, in persons or things typifying him. Israel is called the Lord's son and His first born, Exod. iv. 22.; Jer. xxxi. 9.

The other text, He shall be called a Nazarite, I rather think signifies his singular holiness, which the name imports, and all the prophets foretold of him, and the legal Nazarites prefigured, than that it relates to any particular prophecy. Besides, it is in the text, the prophets, in general: Which was spoken by the prophets. Ver. 23.

Observe 1. The freedom of God's calling and drawing men unto His Son; that it follows not the track of human appearances and external engagements. Strangers are brought from far to worship Christ, and are glad at his birth. His own, amongst whom, and those particularly for whom, he was born, were not rejoiced, yea, were troubled at it; so far were they from receiving him as their king, and worshipping him. And

strange, that having resolved the Magi's question, they all sit still, for any thing we find, and not one is so taken with it, as to take share of the small latter end of their long journey, and to go some miles off, to see so great and matchless a wonder! Thus, many who are far off in their ways, are humbled and brought to Christ, and those who in external profession seemed always near to him, are still far off: nearest the church, (as ye say,) furthest from God. My brethren, rest not on your outward relations, your interest in the ordinances and profession of religion, but see how your hearts stand affected towards Jesus Christ. If you receive him as king, then shall ye partake of the sweet fruits of his kingdom.

Obs. 2. There was some appearance of reason, (though indeed reasonless,) that Herod should be stirred with the news of a new-born king; for though Christ's office never wrongs the just power of kings, yet, the jealousy of it will never be out of their minds, while they are not acquainted with him: they will still think that his kingdom encroaches upon theirs ; and this is the ground of their almost general enmity against him. But why were the Jews troubled, who could not but apprehend, according to the very notion of the Messiah, that if this was he, he was come for their deliverance and release from the tyranny of foreign power? Yet, they with Herod are troubled. The reason seems to be, they feared that trouble and war would arise by this appearing, and they might possibly foresee much in the way to the change, and therefore would rather have chosen to lie still under the burden of the Roman power. There is a natural prejudice in all against the kingdom of Christ, that it brings disturbance and disquiet with it, and therefore men would rather sleep in their chains than hear of a deliverance by him. Thus, the Jews in Egypt appear to have been prejudiced against the message of their going forth, which Moses brought them. Thus, a carnal heart would comply with its bondage, rather than be at any pains in the remove from it.

Obs. 3. Was the birth of Christ subject to accompanying trouble? Thus it is in the soul, a tumult, as it were, of Herod and the Jews. They that are without, viz., carnal friends, all in a rage at it: "What! turn a melancholy precise fool, go mad," &c. And within, like the tumultuous multitude, al the lusts of the heart are clamouring for their interest, noising to it, that it will suffer much in this change, that all wonted delights will be cut off, that there will arise much war and trouble by this new kingdom; besides many other doubts and fears that arise in this matter.

Think it not strange to find it thus, that the soul is tossed with disquiet at the birth of Christ in it; but let it rather rejoice in this trouble, as a sign of that blessed birth and that spiritual kingdom of Christ within it, which, however it occasion some present stir, shall sweetly compensate that, and compose the soul, and make it happy: for the Child born is the Prince of Peace, (Isa. ix. 6.) and the proper nature of His kingdom, that whereof it is made up, is, righteousness, and peace, and joy in the Holy Ghost. Rom. xiv. 17.

Obs. 4. Herod's fear and anger against this news, gathers the priests and scribes together, to give clear testimony from the Scriptures of that very birth which was so hateful to him, and to verify it by the true designment of the place. Thus all His enemies' practices still prove, in the issue, of service to Him: all their stirrings against His kingdom and glory, make for it. When all is reckoned, it is found in effect that they undo themselves, and advance His end whom they oppose.

Obs. 5. Bring me word, that I may come and worship him. Ver. 8. This is an old piece of king-craft, we see, older than Machiavel, to serve themselves of the shadow and mask of religion, in order to walk unseen in their atheism. The most of them in their wars and confederacies pretending religion, and intending the subversion of it, would seem to come to worship, and come indeed to worry. Cultum pretendit, cultrum intendit.

Obs. 6. Though Herod and the priests were both enemies,

yet they concur to this testimony, and furnish it to the inquiring strangers, but went not with them, nor so much as sent any. Thus many testify, yea, teach the truth of Christ in the general, yet go not to him, as signs in the way direct others, and stir not themselves. But, my brethren, think it not enough to give a general assent to divine truths, for unless the heart be warmed with them, and the soul stirred up to seek an interest in them, they save not, yea, they more deeply

condemn.

Obs. 7. Divers readings of the Evangelists and Prophets, agreeing in one sense, are very useful. Bethlehem the least, yet, not the least; the least of thyself, but the greatest by the birth of the great King born in thee. Thus all are raised and ennobled by Christ. The poorest persons, and things in themselves most despicable, yet, through him, become most excellent. The simplicity of the ordinances, the word and sacraments, so far below the pomp of the world, and gaudy, false worship, in outward visage, yet are much further above them in inward dignity. Thus, the soul of a poor, simple, unlettered believer, that is the meanest and least in itself, far below the greatest persons and great wits of the world in naturals, yet, Jesus Christ being born in it, is not the least, but in spiritual excellency truly great, and far beyond all others void of Christ.

Obs. 8. Christ newly born, is hotly persecuted, put to flight, &c. This is a presage of his after condition and entertainment in the world in his own person, and still in his body, his Church, the saints. No sooner is Christ born in thee, than the wicked will be upon thee, seeking to kill him with persecuting malice, with scoffs and taunts at the least.

Obs. 9. All his motions are by divine direction. Thus, his saints in all times, particularly in times of straits and troubles, must still be depending on His pointing out of every step, and are safe in following that.

Further, we may observe, that they whom the Father intends to bring to the Son, shall not want means of their calling and leading to him. He will create a light in them, and cause

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