their attention. From its situation, they might have been led to conceive, that this was "the star to rise out of Jacob, and the sceptre from Israel," foretold by the celebrated Chaldean diviner, and probably their ancestor, Balaam, Numb. xxiv. 17, and that it denoted THE MESSIAH, whose coming was foretold in the famous prophecy of the seventy weeks, by Daniel their archimagus, Dan. ii. 48, ix. 25. See Vol. I. p. 74. And besides these prophetical inducements, we have reason to think that GOD, who never left himself unwitnessed in the heathen world, in a dream, or vision, induced these pious sages "from the east," (аπо avаτоλwv,) to go to Jerusalem for further intelligence respecting the birth-place, or residence, of "the true born" (Ó TEXELS) KING OF THE JEWS, whose star they saw at its rising (Ev Ty avaroλn)," and whom they came to worship," with royal and religious adoration, Matt. ii. 2. This may fairly be collected from the oracular warning they afterwards received in a dream (xonuatiodevres), not to return to Herod on their way home, Matt. ii. 12.

Such a respectable deputation, and interesting enquiry, from a hostile region especially, occasioned a great and universal sensation: "Herod was alarmed, and all Jerusalem with him;" they were affected with a variety of mingled passions and emotions thereat, fear, joy, hope, &c. The jealous tyrant himself dreaded a formidable rival to himself and his family in the throne; the Herodians apprehended the downfall of their party; the Pharisees were rejoiced at the prospect of a revolution; and the pious and devout few, who looked forward to "the consolation and redemption of Israel," by a spiritual Saviour, and also a mighty temporal prince, were cheered at the news of the birth of their long expected deliverer, Matt. ii. 3.

Herod, therefore, convened a general ecclesiastical council at Jerusalem, and enquired of them where the MESSIAH, or CHRIST, (whom he rightly understood by THE KING OF THE JEWS,) was to be born, according to prophecy? And they answered, at Bethlehem, citing Micah's famous prophecy, v. 2, explained before.

The Magi, therefore, having received this answer, proceeded to Bethlehem, in quest of the heaven-born Prince, and about two miles from thence, according to tradition, "lo, the star which they had seen, at its rising, re-appeared, and conducted them, until it came and stood over where the young child was.

And when they saw the star, they rejoiced with exceeding great joy. And when they went into the house, they saw the young child, with Mary his mother, and prostrating themselves, they worshipped him, and having opened their treasures, they offered unto him gifts, “gold, frankincense, and myrrh,” ii.

9-11.

The circumstance of the star's going before them as a guide, and standing still over the house in which the infant JESUS was, decides the point that it could not have been an ordinary star, but a supernatural meteor, moving at no great height, or divine glory, like that which formerly conducted the Israelites in the desert. Indeed, the remarkably amplified expression of the joy which these pious sages felt at its re-appearance, is the surest test of its preternatural manifestation at the first time. And we may reasonably believe, that of all the Gentile world, their minds were best prepared for the reception of the GOSPEL, to whom it was first communicated, who first took a long and hazardous journey to visit its divine author, and to spread the glad tidings of his birth in their own country. It is truly remarkable, and in perfect conformity herewith, that among the first fruits of the Christian Church, founded on the day of Pentecost, by another visible appearance of the divine glory, resting on the heads of the Apostles, the fore-ground is occupied by "Parthians, Medes, Elamites, and dwellers in Mesopotamia," from whence the Magi came, Acts ii. 9.

Thus was the knowledge of our Saviour's birth communicated to a few chosen witnesses, both Jews and Gentiles; it was revealed to "babes" in simplicity, innocency, and docility, while it was hidden from the great and mighty," the wise and prudent" of his own nation, Herod, and the chief priests, the Scribes and Pharisees, who only "sought the young child to destroy him." Herod, by a strange, but not unusual inconsistency, attempted "to fight against God," and to counteract those very prophecies, which he appears to have believed respecting CHRIST.

To protect him from Herod's rage, probably, the same night, after the departure of the Magi homewards, by a different way, the same angel, who had warned them, appeared to Joseph, and directed him to fly to Egypt, with the holy family, from Bethlehem, and to remain there until further notice. It has been observed, that the rich offerings of the Magi, furnished a provi

dential supply for their journey and residence in Egypt, till Herod's death.

We may date this visit of the Magi, and flight of the holy family to Egypt, B.C. 4, on the 6th of January, the day on which the feast of the Epiphany was celebrated by the primitive Greek, and still by the Latin Church. And this agrees remarkably well with the foregoing hypothesis of the Nativity of CHRIST, on the great day of atonement, in the preceding year, about the autumnal equinox; which would give full time for the journey of the Magi to Jerusalem; whereas, the winter solstice, (December 25,) pitched on by the Church of Rome for the day of the Nativity, only twelve days before, is too short for such a journey, which might require three months at least ; since it employed Ezra and his party four months, vii. 9.

The Evangelist Luke observes, that when "they had performed all things, according to the law of THE LORD, the holy family returned to Nazareth, in the land of Galilee," ii. 39. This could not have been immediately after the purification, but after Herod's death, on their return from Egypt, during the reign of Archelaus, in obedience to the angel's last warning, Matt. ii. 19-23. Thus, both Evangelists are easily and naturally reconciled, Luke omitting what had been already noticed by Matthew.

MASSACRE OF THE INNOCENTS.

The jealous tyrant, who spared neither old nor young in his rage, when he found that "he was mocked," or disappointed by the Magi, "sent and slew all the male children in Bethlehem, and in all its borders, from two years old and under, according to the time which he had accurately enquired of the Magi." The extending of the massacre to children of two years old, when infants of the last year only might have suffered, seemed to have arisen from excess of precaution, to compass more surely the destruction of CHRIST within this wider limit, by including all that were under it.

Josephus has not noticed this massacre. It might, perhaps, have been not considerable enough to have attracted his attention; Bethlehem being but a small village, and its environs not extensive. It is noticed, however, in a Rabbinical work, called Toldoth Jeshu, in the following passage: "And the king gave orders for putting to death every infant to be found in Bethle

Παιδοκτονος,

hem; and the king's messengers killed every infant, according to the royal order." Sharpe's First Defence of Christianity, &c. p. 40. Cedrenus, too, says that Herod was distinguished by the title of ПlaidoкTOVOÇ, "Slayer of Children." And Macrobius furnishes heathen testimony of the fact: "When Augustus had heard, that among the children whom Herod, king of the Jews, ordered to be slain in Syria, his own son also was put to death, he said, It is better to be Herod's swine than his son." Saturnal. Lib. II. cap. 4.

Herod had no son of that age. The son meant must have been his eldest, Antipater, whom he first imprisoned, and then put to death " among them," or about the same time, for conspiring to poison him; and for having, by false accusations, compassed the destruction of his two brothers, Alexander and Aristobulus, sons of Mariamne; and for tampering with his keeper to release him from his imprisonment, during his father's last sickness; which last circumstance, when Herod heard, he ordered him instantly to be put to death, and died himself five days after: only a few days after a lunar eclipse, March 13, B.C. 4, incidentally noticed by Josephus. See Vol. I. p. 85.

ARCHELAUS.

Herod had nine wives, and by them several children. Joseph. Bell. Jud. I. 28, 4. By his will he bequeathed his dominions to be divided among three of his sons, Archelaus and Antipas, by Malthace of Samaria, and Philip, by Cleopatra of Jerusalem; but subject to the ratification of the emperor. Augustus confirmed the will, and appointed Archelaus, the eldest, ethnarch of Judea, promising him the title of king, if he should deserve it by his conduct. He was, therefore, considered as such by the Jews, and assumed the title of Herod †, and the Evangelist applies to him the term ẞaoideve, "reigned,” Matt. ii. 22. Antipas was appointed tetrarch of Galilee, and Philip of Iturea, Luke iii. 1. See Vol. I. p. 88.

The reign of Archelaus commenced inauspiciously. At the ensuing passover, April 12, after celebrating his father's funeral

• If Augustus expressed himself in Greek, which was the polished language of that age, there might have been a play upon the words, vv, "swine," and viov, "son."

Hence Dio calls Archelaus 'Hpwons Пaλaiorivos, "Herod of Palestine;" and Spanheim has noticed a coin of his, with the inscription 'HPQAOY on one side, and ΕΘΝΑΡΧΟΥ on the reverse. De præstantia et usu numismatum, p. 521, Lond. edit.

obsequies with great magnificence, Archelaus gave several grants and donations to the people, to conciliate their favour; but the seditious demanded that his father's ministers should be put to death for the execution of the rioters, who pulled down the golden eagle on the night of the eclipse; and assaulted his guards; so that he was forced to order his troops to quell the insurrection, and to prohibit the celebration of the passover. On which occasion 3000 of the citizens were slain. This, probably, deterred the holy family from settling in Judea, on their return from Egypt; and induced them, by the divine admonition, to return to their former residence at Nazareth, in Galilee, under Herod Antipas. Indeed, the whole reign of Archelaus was turbulent, and disgraced by insurrections of the Jews against the Romans; in one of which, Varus, the president of Syria, crucified two thousand of the insurgents; and also, by banditti, and pretenders to the crown; of this last class were Theudas, Acts v. 36; (whom Josephus calls Judas *. Ant. XVII. 12, 5,) afterwards, Simon, Athronges, and others. For during this disastrous season of anarchy, the Jews, having no native king to restrain the multitude by his virtue and authority, and detesting Herod's family, as Idumean usurpers, and the Romans also, who, in quelling these disturbances, exasperated the people by their insolence and rapacity; the whole country was infested with banditti, every troop of them electing a king of their own; who did but trifling injury to the Romans, while they were widely calamitous to their own countrymen. Such was the miserable state of Judea at this period, as described by Josephus, Ant. XVII. 12, 6—8.

At length, after repeated complaints of the tyranny and maladministration of Archelaus, by the chiefs of the Jews and Samaritans, joined by his own brothers, to the emperor Augustus, he was deposed, and banished to Vienne, in Gaul, in the tenth year of his reign, A.D. 6, when M. Æmilius Lepidus and L. Arruntius Nepos, were consuls, according to Dio Cassius. His territory was annexed to the province of Syria, and Cyrenius was sent by Augustus to make an assessment of properties in Syria, (αποτιμησόμενος τα εν Συρία,) and to confiscate the goods of Archelaus. Ant. XVII. 15, 5. At this time the assessment

Thus, Thaddeus, one of the Apostles, (which is the same as Theudas,) Mark iii. 18, was called Judas, or Jude, Luke vi. 16.