The Text contains Three things considerable.

1. The Persons, to whom God was now pleas­ed to reveal the birth of his Son, Wee.

2. The Occasion, Means, or Instrument of this Revelation. We have seen his Star, The same God, who thought fit to declare the Nativity of his Son to certain Jews by the message of an Angel, was pleased to reveal it to certain Gentiles, by the Aug. in Epith. Ser. 2.Information of a Star, which Star St. Austine doth therefore call Linguam Coeli, The Tongue of Hea­ven.

[Page 4] 3. The Design and end of this Revelation; the Intention, which God had therein, together with the use, which these men made thereof, We are come to Worship him; an act, wherein they did wisely comply with the purpose of God.

1. The First thing in the Text is the Considera­tion of the Persons to whom God was now pleas­ed to reveal the Birth of his Son, We, Which Persons may be considered, First, As to their Na­tion. Secondly, As to their Title, and Character, Thirdly, As to their Quality, and Fourthly, As to their Number.

1. These Persons in the Text may be consider­ed as to the Nation, in which they dwell, and from which they came.

The Evangelist saith only in General, They came [...] from the East, but from what part of Chrys. in Math. Hom. 6. Basil M. de Christ. gener. Greg. Naz. adv. Jul. Orat. 3. the East, he doth not tell us. That they came [...], from the Persians country, is the Assertion of St. Chrysostom; and accordingly great St. Basil stiles them, [...], Men of a Persian Extraction; The same Gregory Nazianzen seems to intimate, when he saith [...], The Magick Art is a Persian thing.

Cypr. de stel­la & Magis. There are some, who think, that they came from Mesopotamia; St. Cyprian saith expresly, a flumini­bus Aethiopiae, they came from the Rivers of Ethi­opia▪ but, notwithstanding these opinions, it is more probable that they came from Arabia. For, Grot. in loc. Maidonat. in locum. as Grotius well observes, Munera, quae attulerunt, Arabica sunt, and so Maldonate, Ipsa munera Patri­am produnt, whence they came, we may guess by [Page 5] what they brought, Gold, Frankincense, and Myrrh, which were the great Commodities of Arabia the happy.

Psal. 7 [...]. 10. This last opinion seems to be countenanced by that expression of the Psalmist, which litterally be­longs to Solomon, but is thought to have had a se­cond completion in Christ, The Kings of T [...]rshish and of the Isles shall bring presents; the Kings of A­rabia Hieron. [...] locum. and Sheba shall offer Gifts; which latter clause St. Hierom, and our old Translation, reads thus, Reges Arabum the Kings of Arabia shall offer gifts, and withal St. Hierom tels us, Hoc in Magorum mu­neribus inchoatum: the first accomplishment of this Prophecy, as it relates to ourblessed Saviour, was by the gifts of These very men in the Text.

But whether these men were Persians, or Ara­bians, or of some other Nation 'tis not much mate­rial, as to any concern of ours. That, wherein our Interest lieth, is sure enough; namely, that they Cyp. de Stel­la et Magis.were none of the Jcwish nation; but, as St. Cypri­an stiles them, Alienigenae, Aliens and Strangers, Basil. M. de humana Chr▪ generat. [...], saith great St. Ba­sil, They were men of the Pagan world; and, as Ze­gerus calls them, Exordium, ac Typus Gentium cre­diturarum; They were the Beginning, the Pat­tern, and Representatives of all the Gentiles that should afterwards believe in Christ. And, upon this consideration, do we upon this day solemnly bless our God for their access to Christ, as being the first instance and Type of Ours.

2 These Persons in the Text may be considered as to that Title and Character that is given them.

[Page 6] The Evangelist tells us in the Verse immedi­ately before the Text. There came Wise men from Magiam festo plausu sapientissi­mus quis (que) excipit, ve­neratur, ac colit, ut quae altior fit▪ sanctiorque Philosophia Gaelius Rhod. lect. antiq. l. 9. cap. 23. the East, so we; but the Greek thus, There came [...], Magicians, a word of promiscuous use, which somtime signifieth that which is Good and laudable; and sometimes that which is Bad and de­testable; for

1 To be a Magician doth sometimes imply no more than to be a very Learned and knowing man; and more particularly in that part of learn­ing, which relates to the Sun, Moon, and Stars.

That these Magicians in the Text were such on­ly in this first and commendable sense, is the opi­nion Theophyl. im locum. Munst. in locum. of several Interpreters, [...], These Magicians were Astrogolers, so Theophilact; Mun­ster calls them, Praecipui siderum contemplatores, Men very Eminent for their contemplation of the Stars. Which is in it self a thing so laudable, that Maldonate supposeth the Evangelist to give them the Name of Magicians, honoris causa, as an Elogy and high Commendation; as being a Title of the same nature with that of Caldeans amongst the As­syrians, that of Gymnosophists or Brachmanes a­mongst the Indians; that of Hierophantae amongst the Egyptians, and that of Druids amongst the Gaules, all which are Terms of Honour and Ve­neration.

And sutable to this opinion doth our Translati­on give them this favourable and friendly Charac­ter; There came Wise men from the East: such as the old Greeks stiled, [...], the Sages of their times; as if God, being willing to give the whole [Page 7] worid an early notice that he sent his son to Re­deem persons of all sorts, men of all capacities, was pleased to reveal his birth, as to some illite­rate and silly Sheepheard among the Jews, so to some Learned men amongst the Gentiles.

2. To be a Magitian doth sometimes signifie to be a Conjurer; one, that deals with a Familiar Spi­rit; one, that receives Informations and Assistances from Hell.

Drusius ex Numenio et Nathana. Such were Jan [...]es and Jambres, [...], saith Numenius, Sacred Scribes or Priests of Memphis, but withall Principes Magorum, the very cheif of those Egyptian Conjurers, who, through the permission of God and help of the Devil, counterfeited the Miracles of Moses, and thereby contributed a great deal towards the hardning of Pharaoh's heart.

Eus. Hist. l. 2. c. 14. Such an one was that infamous Simon, Sirnamed Magus; who was, as Eusebius stiles him, [...], a a Notorious Impostor; one, that through the De­vils assistance proved so lucky in his cheats, that, as Acts 8. 10.the Evangelist saith, he was thought to be the great power of God. So strongly had he bewitched the Citizens of Rome, [...], Eus. Hist. l. 2. c 14.saith Eusebius, that in honour of him they e­rected a Statue to him with this Inscription. Si­moni Sancto Deo, To Simon the holy God.

Erasm. in locum. From this Black-art doth Erasmus acquit the men in the Text. Nemo maleficas artes somniet, &c. Let do man dream that they used this devilish Art, and so Munster, Non quod Magiam exercuerunt, sed Munster. in locum. eam tenebant, ut confutare possent, They are called [Page 8] Magicians, not that they themselves did exercise that hellish Art; but that they learnt and under­stood it in order to confute it.

But although these Interpreters have such cha­ritable thoughts of these Magicians in the Text; yet others there are, who judge more hardly of Origen. adv. Cels. l. 1. p. 45. Bas. de hum. Christi generat. p. 591. Aug. in Epiph. Ser. 2. Grot. in locum. them. For, Origen seems to mention them, as men [...], that conversed with Devils; and Great St. Basil saith of them [...], &c. They gave themselves to Incantations, St. Austin mentions Impietas in Sacrilegiis Magorum, the Wickedness and Sacriledge of these Magici­ans, and that they were such in the worst sense, Probabile est, 'Tis probable, so Grotius, Non dubium est, There is no doubt, so Ravanellus.

And indeed this consideration of these Persons is very consistent with the design of God in the In­carnation of his Son, whom He sent amongst us to save some of the highest Criminals, as well as o­ther Orig. adv. Cels. l. 1. p. 47.who are much less Offendors. Upon which account, Celsus in Origen quarrels with our blessed Saviour for chosing such men to be his Servants, as were [...], Publicans and Sea­men, both which were commonly observed to be Vile and Wicked Persons; so impious, that they are stiled in a certain Epistle, ascribed to St. Bar­nabas, [...], Wicked even be­yond all wicked Examples.

But what such profane wretches, as Celsus, cast as a Reproach upon our blessed Saviour, was indeed the greatest Argument of his Goodness, and one main designe of his coming into the world; for [Page 9] thus he tells us, I came to call Sinners to repentance. Mat. 9. 13. Drusius in Mat. c. 9. v. 10. What kind of Sinners doth he mean? Peccatores [...], saith Drusius he means even the most Notorious Sinners that can be; an evidence where­of God gave the world betimes, in that he was pleased, by an extraordinary course, to reveal the birth of his Son, not only to certain Sheepherds, that more simple, harmless, and innocent kind of Persons; but even to these Magicians in the Text; who, if Sorcerers and Conjurers, as many suppose, were certainly some of the vilest of men; so vile, that they were to dye without mercy by the express law of God. And if such as these, upon their Conversion, were not excluded from having a share in the benefits and satisfaction of Christ; there is no sinner so great, but, if he will timely come in, as these men did, he may yet find the same Ac­ceptance.

3. These Persons in the Text may be considered in respect of their Station and Quality in the world.

Zegerus in locum. Cypr. de de stella et Magis. As to this, Zegerus tels us, Haud quaquam viros vulgares ac Plebeios, These Magicians were Per­sons of no small account; St. Cyprian calleth them Tantinominis Personae, Men of a very great Esteem and Reputation; men of high Authority in matters Sozom. Hist. l. 2. c. 9.both Religious and Civil. Sozomen saith of them [...], These Magicians amongst the Persians did, as a Tribe of Priests, manage the whole concerns of their Re­ligion. Socrates Hist. l. 7. cap. 8.And as to matters of State, Socrates tells us, [...]. They were men of great Prevalence and swayed much with the Persian King.

[Page 10] So great an esteem had the people for them, that Tertul. adv. Judae [...]s. Post ablatum Mago Imperi­um &c. Sen. de Ira. l 3. Theophyl. in Matth. c. 2. Tertullian tels us Magos Reges fore habuit Oriens, The Eastern nations did commonly elect their Kings out of their Magicians. And that these very men in the Text were Kings themselves, is the opinion of ma­ny. Theophylact stiles them [...]. Persian Kings. St Cyprian saith apparuit stella Regibus, the star appeared to the Kings, not that any of these was [...] the great Persian Monarch, but that every one of them are thought by these and o­ther Authors to have been Princes.

And perhaps God Almighty, by sending these great men to wait upon his Son, might intend to give the world an early intimation, that the design of his Incarnation was to save men of all rankes & Qualities, in evidence whereof his birth was re­vealed, as to the sheepherds being men of low degree and slender fortunes, so to these Magicians in the Text who were Persons of great wealth & Honour.

4. These Persons in the text may be considered in respect of their Number.

The Evangelist, not telling us how many these Magicians were, hath left Interpreters at liberty to make their own Conjecture. Some have thought Maldon in locum. Drusius in locum. them Fourteen, others Twelve; but the most re­ceived opinion is, that they were but Three; whose Names were, Jaspar, Melchior, and Balthasar.

That Three they were, is guessed, because the Evangelist doth still call them [...] Magicians, not in the Dual, but Plural Numder; and that there but Three, is believed, because their Gifts were no more. For this S. Austine is very positive, Tres sunt, [Page 12] & singuli singula offerunt. Three they were, and each of them brought his Particular Present; one his Gold, another his Frankincence, and the Third his Myrrhe.

And who can tell but that God was pleased to reveal the birth of his Son to such a small number of these great and rich men, to let us know be­times, that the greatest part of Converts to the Christian faith should consist, as it certainly did in those early ages, of Mean and Inferiour Per­sons, a thing, which the Enemies of our Religion did observe and laugh at.

It was the matter of Julian's scoff, that the Pro­fessours of Christianity generally were, as St. Chrys. in Cor c. 2. v. 16. Menucius Fel. Octav. Chrysostom expresseth it. [...], Servants, Nurses, Midwifes, Eunuchs, &c. So he in Minucius Felix, who calls them Profanae Conjurationis Plebs, and again, de foece infima Col­lecti, the profane Rabble, the very Dregs and Scum of mankind; as if that calumny of Celsus had Origines adv. Cels. l. 30. p. 137.been true, [...], &c. No man, that is Learned, or Wise, must a Prose­lyte to Christ.

That these General Imputations were uttery fals, we have, besides other Instances, a fair In­timation in the Text; wherein we find several persons, miraculously brought unto, and certain­ly believing on the Son of God, who were men of a very considerable Quality and great esteem in the World. But withal, it was the observation of St Paul, not many wise men after the flesh, not 1 Cor. 1. 25 mot many mighty, not many noble are called. And [Page 13] such were these Magicians, [...], Men of great wisdome, [...], Men of great Authority; and, 1 Cor. 1. 26.that St. Paul's Character may exactly answer their condition, 'tis very probable, that they might be, [...], Men of noble birth too. Now, though some Persons of this high rank and Quality were so early brought to Christ yet, according to the Apostles assertion, they were [...] not very ma­ny. They are presumed to be but Three, which might be looked upon as a sad Presage and In­stance, that the future number of great men, which should in after ages believe on Christ, was like to prove but small. And so we pass from the Per­sons, to whom the birth of Christ was now reveal­ed, to consider.

2. The occasion, Instrument, or means of this Revelation; and that lieth in those words, we Hammodus in locum.have seen his Star in the East, [...], at its rising, so some; but most Interpreters read it, as we do in Oriente in the the East. i. e. Eastward from Hierusalem.

Concerning this Star in the Text we shall en­quire into these Four things; 1. what kind of Star this might be. 2. why this Star is called [...], His Star, our Saviours Star. 3. when this Star might first appear, and▪ 4. How these Wise men might know this Star to be the Star of Christ, and what they might gather from it.

1. The first thing considerable about this Star in the Text is it's Nature and Quality, what kind of Star it might be.

That it was indeed a very Glorions light is ge­nerally [Page 14] agreed on; St. Cyprian calleth it, Praecla­ri Cypr. de stel­la & Magis. luminis stellam, a Star of eminent splendour; So exceeding bright, that, St. Chrysostom saith of it, Chrysost. Hom. 6. in Matthaeum. [...], it out-shined the very Sun it self,

Sciscitantur an Prodigium s [...]t, an Sidus. Sen. Nat. qu. lib. 7. But what kind of Star it was, whether it were such as the same Father speaks, [...], in Nature and Reality, or in Appearance only, 'tis a thing very uncertain▪ for

Maldonatus in locum. 1. Some few there are, who imagine, that it might be a Real Star; one of those luminous and heaven­ly bodies, which God created in the beginning.

[...]. Origen in Joan. p. 27. And as for those difficulties, wherewith our Sar, in this notion, would be attended, arising from its Motion, Station, and other Circumstances; the fa­vourers of this opinion do answer them all only by appealing to the Omnipotence of God. They tell us, that God, with whom all things are possible, the same God, who did make the Sun stand still at one time, and perhaps go back at another; might, and peradventure did, by the same Almighty Power, remove some glorious Star from its proper Orb, to the lower region of the Air, to be [...], the Torch-bearer of his Sun, to light him into the world, and to guide these Wise-men to the place of his birth. But

2. The Generality of Interpreters are of ano­ther mind, and do think that this Star in the Text was only Equivocally such, as having the Name and Resemblance, but not the Nature and Quality of a Real Star. Bs. M. de hu­mana Christi gener. p. 592.

St. Basil tels us that it was, [...], not [Page 15] Greg. Nys. in diem Christ. natalem. Chrysostom. Hom. 6. in Mathaeum. of the Real Stars; Gregory Nyssene, calleth it, [...], one of the New Prodigies of Heaven; and as for St. Chrysostom, he delivers his opinion thus, [...], This Star was none of those numerous ones, which were made at first. And for this opinion there are some probable Reasons given; for

1. This Star was such, as had never been ob­served or seen till now.

Orig. adv. Cels. l. 1. p. 45. Chrys. Hom. 6. in Mat. Basil. M. de hum. Christi gen. p. 591. Aug. Ser. 5, & 7▪ in Epiph. So thought Origen, [...], we judge this Star to be a New one, so new, that St. Chrysostom stiles it [...], a Star that was a Stranger▪ Accord­ingly S. Basil stiles it [...], an Unusual Star; St. Austine calls it Sidus novum, an again, Stellam ignotissimam, a New Star, a most Unknown one; and tells us withal, that as it never appeared before this time, so was it never seen any more after it had once conducted these Wisemen to the place of our Saviours birth. But

2. The Region, wherein this Star was seen, was much Lower than that of other Starts.

Origen, adv. Cels. l. 1. p. 45. For whereas other Stars are situated, as Origen speaks, [...], Either in the Firmament it self, or in those Orbs, that are next below it; this Star in the Text was seen far Chrys. Hom. 6. in Ma,.below the Moon, and near the Ground. Thus St. Chrysostom, [...], This Star leaving the Altitude of other Stars came down; Theophil. in locum.but how low did it descend? Theophilact answers, [...] &c. it came down so low, as to be a near neighbour to the Earth; much nearer then any other Star, even in its Perigaeo; so near, [Page 16] that it seemed to stand just over our Saviours head,

And indeed there was a necessity, that this Star should thus Descend, because otherwise it could not have done that work, for which, it was design­ed; for the business which it had to do, was to conduct these Magicians, not only to the Country or Town, but to the very particular House, where our Saviour was, which work it could never have done, had it been at the same height with those other stars which shine and are fixed above. For although such and such Stars or Comets raised up high, may be guessed to be Perpendicular and Vertical to such and such whole Kingdomes and large Nations of the world; yet that any Star, at so vast a distance, should directly and certainly point at any Particu­lar House, and that but a Litle one too, as this Star visibly did, no intelligent Person will imagine.

Upon which account St. Chrysostom saith [...], This Star came down, and so even without a Parallaxe, shewed these Wise men the place, where our Saviour was. And if so, if this Star in the Text was so much lower then all other Stars besides; we may conclude, that, if there were no Miracle in the case, it could not be any of that glorious number.

3. This Star in the Text may well be thought to have been much less then any natural Star what­ever.

1 Cor. 15. St. Paul tells us, and our own Eyes may do so too. One Star differs from another Star in glory: Keckerm. Syst. Astron. l. 1. c. 2.They differ in Degrees of their light, and in Quan­tity of their dimensions. For, if our Mathematici­ans [Page 17] Gassendus I [...]stitut. Astr. i. 2. c. 14. Galaxia coe­lestis tratactus infinitis stel­lulis, quas Sporades vo­cant, instratus et luminosus. Fromondus Meteorol. l. 2. Art. 2. do not misinform us, there are several Stars, that are an 108 times bigger then the whole▪ Ter­restrial Globe; whereas those [...], in the Milkey way, if Stars indeed, are supposed to be far lesser Gemmes; Stellulae, diminutive Stars, so do Authours stile them.

But how small soever any Star among the Six several Magnitudes, may seem to be; we may rati­onally presume, that this Star in the Text, notwith­standing its glorious light, was yet far less. For, had it been of any such Magnitude▪ as came any whit near to that of other Stars, it could never have led the Wise men so directly, as it did, to that Par­ticular place, where our blessed Saviour was found by them. For, had the Circumference of this Star been any way proportionable to that of other Stars; when it came to Bethlehem, and there stood still, it must have hung,, like a Vast Canopy, not only o­ver the whole Town, but the whole Country round it; and so having an equal aspect upon all the Houses there, it must needs have left the Wise men very uncertain, which might be the right One. But since we have a very fair intimation from the Evangelist, that, by the standing still of this Star, the Wise men were enabled so readily to know and distinguish the House, where our Saviour was, from all its Neighbours; we may thence inter, that this Star was so little, as to be no real Star at all.

4. The Motion of this Star in the Text differ­ed from the common Motion of all other Stars be­sides. And this difference lay in Two things;

[Page 81] 1. This Star in the Text did not take the same Course with other Stars.

Chrysost. Hen. 6. in Matth. St. Chrysostom tels us, [...], Never did any Star go the same way with this. For, whereas the Sun, Moon, and other Heavenly Luminaties do move from East to West, this Star moved, as the same Father saith, [...], from the Bear, i. e. from the North to the South, a Motion, saith Grotius, Praeter naturam, & citra exemplum, Preternatural, and without Ex­ample.

2. This Star in the Text did not move with that Uniformity and Constancy that other Stars do.

Greg. Nys. in diem Christ natalem. p. 776. The Fixed Stars have indeed, as Gregory Nyssene words it, [...], a Station so firm and setled, that they never move, except it be as Parts of, and together with their own Orb. And as for those Lunaris or­bita, caetero­rumque supra lunam mean­tium motus nec haesitat usquam, nec resistit. Sen. Naturalium. qu. l. 7. 10.few other Stars, which have a Distinct and particu­lar Motion of their own, [...], saith the same Father, Their Motion never ceaseth.

But this Star in the Text seemed to be of a dou­ble or midle Nature, [...], saith he; It sometimes moved, and it sometimes stood still; So the Evangelist tels us, [...]. It went be­fore them, but by and by, [...], It stood; a sufficient Argument to prove, that, if there were nothing Miraculous in it, it could not be a Real Star; no Fixed Star, because it sometimes Moves; no Pla­net, because it sometimes stood. But if it were indeed no Natural and proper Star, What was it then? There are Three opinions about it:

1. Some think this Star in the Text was nothing [Page 19] Basil. M. de hum. Christi gen. p. 592. Origen adv. Cels. l. 1. p. 45. else but a Blazing Star or Comet, kin to those, which St. Basil stiles [...], or as Origen calls them, [...], raised at this juncture of time by the over-ruling providence of God, pur­posely for this Occasion.

Basil. ut supra St. Basil himself contradicts this Opinion, and gives his Reason, why This Star could not be a Comites ha­bet suam se­dem. Sen. qu. Nat. l. 7. [...]. Eus. Hist. l. 3. c. 8. Orig ubi supr. Comet, thus, [...] &c. Co­mets are Fixed, Unmoveable, and so Circumscribed by their own matter in some particular places, as this Star was not. But, I find that Origen had other thoughts concerning it, [...], &c. We suppose this Star to be the self same kind with Comets, &c. So he, and many o­thers. But,

2. There are some, who think that this Star in the Text might be the Ever-blessed Spirit of God. As if the same Spirit, who was pleased afterwards to descend in the shape of a Dove at our Saviours Baptism; had also descended now at his Birth, in the form of a Star, that so he might Visibly attend the wonderful Nativity of that Blessed Babe, whom he had already so miraculously framed in His Vir­gin Mothers Womb.

3. There are others, who think that this Star in the Text was, not the Spirit of God, but some one of His glorious Angels.

We read that an Angel was imployed to declare the Conception of Christ to his Mother, His Birth to the Sheepherds, and why not to these Wise Chrysost. in Matth. Hom. 6.men too? St. Chrysostom calls this Star [...], an Angelical Power, and after him Theophi­lact, [Page 20] [...], an Ange­lical Theophil. in locum.Power appearing in form of a Star.

This Conjecture is grounded upon the Motions of this Star, wherein it seemed to be guided with a great deal of Reason, even like that Pillar of the Cloud, which of old divided betwixt the Camp Exod. 14. 20.of Israel and that of Egypt. For Theophilact tels [...], &c. Orig. adv. Cels. l. 5. p. 238us. [...], &c. when the Wise men went forward, the Star moved; and when they rested, the Star stood still.

To this St. Chrisostom addes another Circum­stance to prove this Star to be [...], a most Rational Power; and that because it did ei­ther Conceal or Shew it self, according as the De­sign of God and the Exigence of things did so re­quire; as if this Star, according to that of the old opinion of the Platonicks, had been endued with Sense and Reason; and had some glorious Angel, not only to assist, but even to inform it too. And thus much for the Nature and Quality of this Star.

2. The second thing considerable about this Star is the Relation, wherein it Stands. The Text stiles it, His Star: but why His?

Doubtless, there is no Star whatever but is our Saviours right; they are all His, because he Made them; they are all His, beeause he Upholds and Over-rules them. But this Star in the Text was His for a more peculiar reason. St. Basil saith of it, Bas. M. de hum. Christi gen. p. 593. [...], It was some Persons star, and purposely made for the service of that Person; who that Person was, and what Service it did him, Gre­gory G. Naz. Orat. 4. p. 112. Nazianzene tels us, [...], It [Page 21] declared the Advent and Presence of Christ Cypr. de Stel­la & Magis. Tertul. adv. Judaeos. Origenes in Joan. Tom. 2. p. 27. Wherefore St. Cyprian calleth it, Parvuli nati In­dex: and so Tertullian, Index & dux: and Origen stile it, [...]. All which expressi­ons are so many Intimations, that this Star was call­ed▪ His Star, because it was designed by God to de­clare the birth of His Son, and to guide the Wise [...]. Basil. M. de hum. Christi gen. p. 592. Chrys. Hem. 6. in Matth. men to him. But

3. The Third and last thing considerable about this Star is its Significancy; what there was in it, that could move these Wise men to believe, that it was indeed His Star; such a Star, as did certainly signifie, that the promised Messias was now actual­ly and newly born.

St. Chrysostom saith well, [...], It was not possible for these Wise men ever to have known the birth of Christ from the bare appearance of this Star without the Concurrence of some other Circumstances, which might contribute their Evi­dences too. For, although a long and frequent Orig. adv. Cels. l. 1. p. 45. Grot. in loc. Observation hath taught the world, that Comets do often portend [...], saith Origen; Nova Imperia saith Grotius, Translations of Kingdomes, and Changes of Government: yet that a Particular Prince should be born, at a Particular time, in a Par­ticular Town, to Rule over a Particular Nation, is a thing not to be conjectured, much less Conclu­ded, as this certainly was, from any Star.

Wherefore 'tis generally believed, that this Star did only give these Wise men some little Intelli­gence thereby to prepare them for a Greater; that God was pleased to deal with them, as being Astro­logers, [Page 22] according to their Art; and by the Infor­mation af a new Star to fit them the better for some other way of Revelation. About which, there are these Three Opinions.

1. There are some, who think that God might be pleased to reveal the birth of his Son to these Magicians by the Testimony even of those very De­vils, with whom they are supposed to have had very frequent dealings.

But, whether these Devils themselves had yet any certain information concerning the birth of Christ, is a thing, which admits of some debate. 'Tis thought by several Interpreters, that the Devils had no certain knowlede of our Saviours Person till after his Baptism and Temptation in the Wil­derness; and 'tis probable enough, that God might conceal his birth from them, least otherwise they should have raised more bloudy Tyrants, than one single Herod to have destroyed him in his Infancy.

And yet some strong suspitions of his Birth the Devils might have from several Circumstances; for there were such and such things already done in or­der to it; the Prophecies, which concerned it, were Accomplished, the Time was come, and the Birth of their Messias was now grown the Expecta­tion and the common Discourse of the Jewish Nati­on; Orig. adv. Cels. l 1. p. 46. Basil M. de hum. Christi gen. p. 591. there was also the Apearance of this New & Glorious Star; and besides all this, Origen tels us [...], the Devils did now find, that their Power was now suddenly Broken, they were disabled from doing their usual feates; they could not now give these [Page 23] Magicians in the Text those assistances, which once Greg. Naz. adv. Julian. Orat. 4. p. 127.they did; their Oracles began to be silenced, [...], so Nazianzene.

And that these Oracles ceased, either immedi­ately upon, or within, a very short time after, the birth of Christ, we may well conjecture from that answer, which the Devil of Delphos returned to the Roman Emperour, who consulted him, and that Fevard. in Iren. adv. Haer. l. 4. c. 14. Duplici Hecatombe saith Feverdentius, with an ex­traordinary Sacrifice, even a double Hecatomb. But what said the Devil being so highly treated? Nicephor. l. 1. c. 17. Me Puer Hebraeus, &c. There is an Hebrew Child, that stops our Mouthes, and commands us back to Hell.

And truly, this unexpected and suddain failing of the Devils Power, being added to the cousiderati­on of this stupendous Star, might well fill these Magicians with wonder, and give them just occasion to believe, that there was now upon earth some Greater Power then that of Hell, though where, and in what Person that Power did reside, the Star as yet had not shewed them.

2. There are others, who think that the birth of Christ, and the meaning of the Star, was revealed to these Wise men in the Text by the Ministry of some glorious Angel.

They, who think that this Stat its self was an Angel, need go no further to find out these Wise mens Intelligencer. But, besides this opinion, there is a Tradition, which tels us, that there was both a [Page 24] Star and an Angel too; a litle Boy in the body of the Star, discoursing with these Wise men, inform­ing them that the long expected Messias was now newly born; and withal, commanding them to go and do, what they did. But the uncertainty of this leaves room for a Third opinion, which is more pro­bable, and that's this.

3. There are many, who suppose that these Wise men in the Text might take occasion from the Ap­pearance of this Star to believe that the Messias was born, by virtue of a certain Divine Revelation, that was for merly made to Baalam, and stands Record­ed by Moses thus. There shall come a Star out of Ja­cob, Numb. 24. 17. and a Scepter shall rise out of Israel, a Prophe­cy, which the Antient Jewes did certainly interpret of their Messias; which was so generally known Euseb. Hist. Eccl. l. 4. c. 6.and took for granted, that a certain Impostour, [...], saith Eusebius; Filius Mendacii, said the Jewes; who yet pretended to be the Christ, thought it his great Concern to Name himself [...] The Son of a Star: and that he did, if Ayns­worth Aynsworth in Num. 24. 17.guesses right, with a cunning respect to this Prediction; though Grotius thinks that he might take that name from the Place of his Birth or Habi­tation.

Greg. Nyss. in Christi na­talem. p. 775. Now, 'tis attested by several Authours, that these Magicians in the Text were either of the Posterity of this Balaam themselves, or at least next Neigh­bours to them, that certainly were so. And if so, 'tis very like that they might know their Fore­fathers Prophecy, and what Interpretation was Cypr. de stel­la & Magis.generally put upon it, and so might wait for its Ac­complishment.

[Page 25] This being granted, 'tis easy to think that this so glorious a Star, so much differing from all other Stars besides, might well mind these Magicians of their Fore-fathers Prophecy; and not only so, but the Appearance, and, as some think, the Long Con­tinuance of this Star, in Conjunction with other Circumstances, might possess them with a strong be­lief, that the Jewish Prince, whom Balaam had Basil. M. Hom▪ 25. de hum. Christ. gen. p. 592. Orig. adv. Cels. l. 5. p. 46. Prophecied of, was now actually born; so thought St. Basil, [...] &c. and so Origen, [...], &c. Seeing the Star, that Divine Prodigy, and being acquainted with the Prophecy of Balaam, they took it for granted that the Messi­as was born; and in confidence thereof they under­took their Journey, and at length gave the Jewes this account of their so doing, We are come to Wor­ship him. And here 4 things may be enquired into. 1. Whence these Wise men came. 2. Wither. 3. When, and 4. Why.

1. We may consider from Whence these Wise men did come, They came from Persia, say some; from Arabia, say others; from Mesopotamia, saith a Third; from Ethiopia, saith a Fourth; but, be it which it will, 'tis sure that their way was Long, and Athanas. Tom. 2. p. 315. Chrys. Hom. 6. in Matth. Euseb. Hist. Eccl. l. 1. c. 8. Theophyl. in 2. Matth. their Journey great.

For, so do all Interpreters tell us, They came [...], from far, so Athanasius; they came, [...], from a Country very remote, so St. Chrysostem. Eusebius stiles their Journey, [...], so great a Journey; such a Journey, saith Theophylaus, as required, [...], [Page 26] a great deal of time to go it; and get perhaps not so much as he imagined.

And how doth the Practise of these Magicians condemn many of Us, who declare to the world that we have nothing more of Christianity, then the Name? The Text tels us of certain Strangers, men of great Note in their Country, and came many Scores of miles to find out, and wait upon our New­born Saviour; but, alas! what do we do? we think it much to come One mile, perhaps one Fur­long; nay, sometimes we will not come from the very next Door to worship God.

Certainly, God is much more indulgent and kind to us of the Christian Church, then ever he was to the Members of the Jewish, both as to the Materials and Circumstances of his Worship. He requires not from us either such costly Sacrifices, or such chargeable Journeys, as he did from them. For thus did Moses command the Jewish nation, Three Exod. 23. 17. times in the year shall all thy Males appear before the Lord God. But where must it be? at the Tabernacle where ever it should be pitched; but afterwards, at the Temple where ever it should be built. Which being at Hierusalem, the Evangelist saith, In Hieru­salem Joh. 4. 20. is the place where men ought to Worship. Besides their Weekly services in their Synagogues, which answer to our Parochial Churches; the whole body of their Men, that were able to travel, at what di­stant soever they dwelt, were commanded, at three Solemn Festivals every year, to go up and worship at Hierusalem; and our Saviour himself, whilest he was yet but a Child, did do so.

[Page 27] And yet notwithstanding this express command from God; Jeroboam, that notorious Hipocrite, for his own ends, could tell the People thus, It is too much for you to go up to Hierusalem. He seemes cun­ningly to consult his Subjects ease; but, in truth, his design was to settle himself the more firmly up­on his Throne.

And thus doth the Devil, for his own designes, deal with many of us; though the Place, where we are more publickly and solemnly to worship God, be at no great distances from us; not half so far as the Markets and Faires, which we readily go to; yet this cunning Devil, for the Establishment of his own Kingdom, is apt to tell us, either more immediately by himself, by our own seduced Hearts, or else by such and such cursed Tooles and Instruments of his, 1 Reg. 12. 8. It is too much for you to go up to the Temple of God. And that the Enemy of our Salvation may have the fairer pretence to withdraw silly souls from our So­lemn Assemblies, he takes the same course, which Jeroboam did, He sets up his Calves in Dan and Be­thel, an Anabaptist prating in this Conventicle, and a Quaker in that; Only here's the difference, whereas Jeroboam's Calves were made of Gold, these of ours are made of a far more ignoble Metal; Men so Dull, Heavy, and Ignorant; but withall, so Pre­suming, Bold, and Confident; as if their Skuls were made of Lead, and their Browes of Brass.

But were all our Calves like his, Golden Ones indeed; were all the Teachers of our Private meet­ings persons of Inoffensive lives, and as Choyce A­bilities as some few of our Dissenters are or have [Page 28] been; yet methinks to worship our God in Dan and Bethel, when we should be doing it at Hierusa­lem; to worship God in this Corner and that, when we should be in the Temple, were a thing more inexcusable in Us then in the Jewes, because We have not so fair a Pretence for it, as They.

For, we cannot well pretend, what Jeroboam did, It is too much for you to go up to Hierusalem, the Way is too Long, and the Charge too Great; Their Temple stood at a far greater distance from most of them, then our Churches do from us. But suppose we were at much greater distances from the place of Gods publick worship then indeed we are; yet to encourage our coming to it for the more so­lemn service of our God, we have a fair example in the Text; where we find some Persons of Consi­derable Quality, Men of Great Parts and Learn­ing, Wise men, who did not stick to come a very great number of Miles purposely to at­tend our blessed Saviour, and shew him that re­spect, which was his due; for, they tell us, We are come to Worship him; Come, though their way was Long, and their Journey exceeding great.

2. We may consider the Place, whereunto these Wise men came, What the First place was, Mat. 2. 1.the Evangelist tells us, There came Wise men from East to Hierusalem, but why so? Hierusalem was not the Place of our Saviours Birth, and what then did these Wise men there?

'Tis sure, that as yet they did not know in what particular place the Messias was to be born; and as Basil. de hum. Christi Gen. p. 593.for the Star▪ [...], saith St. Basil; that had now [Page 29] Aug. Ser. 2. in Epiph. withdrawn it self & disappeared. Whereupon these Wise men, having lost their Guide, and being wholely left to themselves and their own Conjec­tures, thought it much more likely to find this Royal Babe in the Royal City rather then in any other plate whatsoever.

Non it a na­tus est, ut Re­ges nascuntur in Seculo, &c. Aug. Ser. 2. in Epiph. But since our blessed Saviour was not now to come into the world with that Magnificence and Splendour, which commonly attends the Birth of Secular Princes; since he was to appear in a state of Humiliation, and in the form of a Servant rather then that of a Temporal King, such as these Wise men thought him; that the Place of his Birth might be sutable to its other Circumstances, it must not be the Great Metropolis, but a Litle Town; and there too, no well Furnished Chamber, but a Stable.

This being a thing▪ which these Wise men could never have imagined, God was pleased to send them to Hierusalem, there to receive Information from the most Learned men of the Jewish Church; that so these Strangers finding him at Bethlehem, which the Jews themselves acknowledged to be the Place of his Birth, might be the more Confirmed in their Faith, and receive yet some further assurances, even from This Circumstance of his Nativity too, that he was indeed the promised and true Messias.

And here might we stand a while and admire the most Wise Counsels and Providences of our Good and Holy God! who would not conduct these Wise men directly and immediately to Beth­lehem; but he was pleased to lead them first to [Page 30] Hierusalem, designing thereby, as to reproach the Magorum il­luminatio ma­gnum testi­monium Caeci­tatis Judaeorū. Aug. Ser. 2. in Epiph.Jewish Nation for their gross infidelity, so to send these Strangers home with the greater satisfaction, and stronger Faith.

3. We may consider the Circumstance of Time, when these Wise men came. In order to this, we shall enquire into these Three things. 1. When that Star, which occasioned their Journey, might first appear. 2. When these Wise men, upon the Ap­pearance of this Star, might First enter upon their Journey. 3. Within what Space their journey might be compleated. As to every one of these Particulars, I find a variety of opinions amongst Interpreters, who are led only by Probabilities and Circumstances, there being nothing certain in any one of our Evangelists to determine the matter this way or that. For,

1. There is no Text, which specifieth the Pre­cise time, when this Star did First appear. There is litle said more then this, We have seen his Star in the East, but when they saw it First, they have not told us.

The precise time of this Stars first appearing be­ing left by our Evangelists at great uncertainties, Expositors have took their liberty to make their several Conjectures, and thus they do it. Theo­phylact Theophyl. in▪ 2. Matth.saith, [...], This Star appeared before our Lord was born▪ but how long▪ St▪ Chrysostom answers, [...], A very Con­siderable Chrys. Hom. 6. in Matth. Aug. Ser. 7. in Epiph. time before; and what that time might be, St. Austine tells us more particnlarly thus, Ante fir­mè biennium, Almost Two years before.

[Page 31] And why the Star should appear to these Wise men so long before our Saviours Birth, Theophylact gives us this Reason, [...], So far distant from Bethlehem was their habitation, that had not the Star given them warn­ing of Saviours approaching Nativity so Long be­fore hand, they could not have come timely enough to the place of his birth to find him there, and to do what they did,

But notwithstanding this opinion of these emi­nent men, thus backed with so considerable a Rea­son, Basil. M. de hum. Christi Gener. p. 591.other Interpreters are of a different judgment. For, Great St. Bastl tells us, [...], The Wise men saw the Star ari­sing Origen. adv. Cels. l. 1. p. 45.at our Lords Birth; and before him Origen, [...]; What wonder is it, that such a Star should arise, not, be­fore, but [...] ▪ at, the birth of so great a Person? So they.

2. There is no Text, which specifieth the precise­time, When these Wise men did first begin their journey.

That they did not set out Immediately upon the very first Appearance of this Star, may well be guessed; for, 'tis not likely, that such Great and Prudent Persons would, rashly and on a sudden, undertake so long a journey. No, before they did, Basil. M. de hum. Christi gener. p. 591.St. Basil tels us, [...], They took some time to contemplate this Star, and maturely consider what it meant.

And although we should suppose the Appearance of this Star many Months befor our Saviours birth; [Page 32] yet that these Wise men were not certainly inform­ed what this Star did signifie, till Christ was actu­ally born, seemes to be St. Austin's judgment; for thus he tells us, Eo die, quo natus est Stellam vide­runt; Aug. Ser. 40. in Epiph.& quem natum indicaverit, agnoverunt, The same day, wherein Christ was born, they saw the Star; and whose Birth it signified, they knew; and being now satisfied of this, Ex illo die, &c. saith he, from That very day they began their journey, though Theophylact give it an Earlier Epo­cha, and a much longer date. But

3. There is no Text, which denotes the Precise time, when these Wise men Arrived at Hierusalem, and went from thence to Bethlehem.

Mat. 2. 1. The Evangelist saith no more then this, When Jesus was born there came Wise men to Jerusalem, but when they came, how soon, or how long after his birth, he doth not tell us.

Theophylact mentions, but withal rejects, the opi­nion of some, who thought that these Wise men were so Long in coming, that when they came they found him [...], Two years old. For which Conjecture there is no other ground, save only that bloudy command of Herod for the Murdering of all Infants thereabouts, which were of that age or under.

But this Reason will not do; it will not follow, that our blessed Saviour must then be Two years old, because such a merciless Tyrant, in the excess of his Cruelty, and as he thought, in the depth of his Policy, to secure himself of this blessed Babe a­mongst the rest, judged it his concern to murther all other Infants that were so.

[Page 33] That these Wise men came at least within Forty daies after our Saviours birth, seems evident Chrysost. Hom. 6. in Matth.from our Evangelists; who tell us, that within that space of time he was removed from Bethlehem, where yet the Wise men found him. St. Chry­sostom saith, [...], They worshiped Aug. Ser. 1. in Epiph.him being yet in his Swadling Clours; and St. Austine▪ saith ad Cunabula pervenerunt, They came to his Cradle, and lest that expression should not be enough to prove his being still at Bethlehem, and Aug. Ser. 2. in Epiph.less then Two years old, he elsewhere tels us. In praesepitunc jacebat, He yet lay in the Manger, which doubtless he did not very long.

No; 'tis believed that these Wise men were at Aug. Ser. 4. in Epiph. Bethlehem on the Twelfth day after that of Saviours birth; so testifieth St. Austine, who speaks of the Epiphany thus, Hac die magi Dominum nostrum ado­rasse perhibentur, The Wise men are reported to have worshiped our Lord upon This day; and that Hammondus ii locum.not in the Anniversary return of that day in the next year, as some have thought; but in the self same year, wherein Christ was born, the very First Twelfth day from his Nativity. That this must needs be St. Austine's meaning, is evident from what he saith elsewhere. For. having newly men­tioned the birth of Christ, he adds these words, Aug. Ser. 7. in Epiph. Paucis diebus inde transactis, hodie magi ab oriente venisse creduntur, The Wise men from the East are believed to have come this day, being but a few daies after that of our Saviours birth.

And if so, we must needs grant, that when once they were satisfied & fully informed, what the Star [Page 34] did mean, and that our Saviour was now newly Born, they made very little delay, at least if the Star appeared not, 'till his birth was over. But they quickly mounted their swiftest beasts, their Cyprianus de stella & magis.Camels, say some; their Dromedaries, say others, that so they might with the more speed attend up­on our New-born Jesus.

And doth not this Practise of theirs condemn a great deal of ours? For, when they came to wor­ship our blessed Saviour, they were very Nimble at it; quick, even to admiration. For, considering the great distance of their own dwellings from the place of our Saviours birth, the difficulty and won­der of their coming so soon, is one of the greatest Arguments, that are urged against it. But it seems, come they did, a vast Journey, some hundreds of Miles; and yet within a very few daies too.

Such was the Practise of these Men in the Text; but pray tell me what is ours? Certainly, we have as much need, as great Reason, as high Obligati­ons, and many more Invitations to worship Christ, then they. What Invitations they had, more then that one of a Star, we are not sure. But suppose that according to the several Conjectures of Inter­preters, they knew and rested upon the old Pro­phecy of Balaam; or, suppose they had some glo­rious Angel to be their Informer, yet their Ad­vantages of knowing Christ were not like ours. For, whereas they had a Star to guide them, we have a Sun; whereas they had one single Prophe­cy, that was Mysterious and dark, we have a great many cleer ones; and whereas 'tis possible that [Page 35] they might have an Angel to instruct them, 'tis sure that we have a God.

And since our Informations concerning Christ are more and much clearer then theirs were, let us con­sider whether our Practice be suteable to our know­ledg; whether we attend our Saviours service with the same readiness and eagerness as these Men did.

For, no sooner were these Wise men satisfied of our Saviours birth, but away they went, that they might wait upon him with all speed imagi­nable. The same thing the Evangelist observes of the Sheepherds too; for, when the Angel had informed them that Christ was born, telling them the Place, wherein they might find him; and giving them a Sign, whereby they might know him, the Text saith, they came with hast, they did not loyter Lu. 2. 16.and delay their Attendance, as we do.

There is not a man amongst us, but is sufficient­ly instructed where our blessed Saviour must now be waited on; not in a dirty Stable, not in a Barn, Apot. 2. 1.but in his Holy Temple; not lying in a Manger, but walking in the midst of his Golden Candlesticks. And perhaps we are so conformeable to the Antient Practice of all other Churches, and the present Commands of our own; as that we do repair to those Places, that are consecrated and set apart for the Publick and Solemn worship of our Holy God. But, are we as quick as the men in the Text? alas! we are generally too slow and backward; we are easily detained from the Temple of God, and that perhaps by Profaness and Irreligion; perhaps by some trivial buisiness; perhaps by some idle and [Page 36] wicked Companions; upon one account or other, we do not come to attend our blessed Saviour, 'till the better part of his service be over.

Sure I am, this of ours, as 'tis bad in its self, so is it a very sad thing in its Sgnification too: for, 'tis a shrewd Symptom that our Hearts are naught; it betrayes the Hypocrisy of our Spirits, and gives the World just occasion to suspect, that although we do at length betake our selves to the Publick Service of God, yet we do it against our Inclinati­ons. For, were we as willing to attend our blessed Saviour, as the Shepherds or the Magicians were; there is nothing, but invincible neces­sity that should hinder us from being with him as quick, as They; who tell us in the Text we are come, and upon what Errand they came, the next words inform us, [...], we are come to worship him, concerning which we may enquire in­to these Two things. First what that worship was, which these Wise men gave to Christ. Second why they did it. As to the First, their worship consisted in these Two things;

First, One part of their worship, Homage, and Respect to Christ, did consist in their Humble De­porment and Reverential behaviour whilest they were in his Presence.

Mat. 2. 11. The Evangelist tels us, when they saw the young Child, [...], They fell down and wor­shiped; not only with their Knees; but, if Eras­mus guesse right, Prostrati, they fell with their very Faces down to the ground. They did, what Groti­us Grotius in locum.observes out of Livy, More adorantium procubue­runt. [Page 37] They Fell down, as men are wont to do in 1 Cor. 14. 25. Job. 1. 20.the highest Act of Adoration. So he in St. Paul, falling down on his face, he will worship God; so Job, He fell down on the ground and Worshiped. Certain­ly there is no gesture imaginable, whereby the men in the Text could possibly have expressed a greater Inward Veneration and respect to Christ, then they did by This.

And how stands the case with us in this Particu­lar? when we come to worship our blessed Saviour, as these men did, what Gestures do we use? are we in all our Addresses to God, as Humble and Reve­rent as They? are we upon our Faces or Knees? are we down upon the Earth, and, were it in our power, would we yet be Lower still? No; we are, many of us, grown too▪ Bold with Heaven; so Rude and Slovenly are we in our addresses to the Son of God, that we behave our selves towards him, as if we were, not Servants, not Petitioners, but rather his Equals. When we are in his Presence; when we speak to him, or he to us, so clownish and un­mannerly are we in our deportment towards him; that he might well say to us, what an Emperour once did to a sawcy Petitioner, Nescivi me tibi esse tam familiarem, I did not know that you and I were so familiar.

But O! may me learn a more Christian behaviour in our worship of God even from these very Pagans in the Text! They fell down and Worshiped, There is no one Posture, that can possibly become us more then this; these men have set us such a Copy, as we cannot mend, but should Transcribe; they [Page 38] have given us such an Example, as we cannot better, but yet must Imitate and Reach.

Secondly, Another Part of that Worship, Re­spect and Homage, which these Wise men shewed towards our blessed Saviour, did consist in those Presents, which they gave him.

Matt. [...]. [...]. The Text saith, They presented unto him Gifts, but what were these Gifts of Theirs? Such doubt­less as were suteable to the present Condition and Quality of his Person; Gold, Frankincense and Myrrhe, but how much of these? the Context gives us a fair Intimation, that the Quantity was considerable; for, the Evangelist tels us, [...], When they had opened their Treasures, they presented unto him Gifts, Certainly, they, who were so Great men, who came so long a Journey pur­posely to testify their Respects to our blessed Sa­viour, and in order thereunto brought their Trea­sures with them, would never present him with any small Trifle, a little Gold, a little Frankincense, a little Myrrhe, some trivial matter, which might have seemed an Affront rather then a Respect. And that their Presents were indeed no small Ones, we shall the more easily be induced to believe, if

Secondly, we shall consider the Motive of their respect to Christ, the Ground and reason why they worshiped and presented him so and so.

Past all peradventure they did not do, what they did, from any designs of their Own, such at least as related to the advantages of this World. 'Tis St. Chrysostom's demand, [...], &c. Chrysost. Hom. 6. in Matth.what hopes could they have to receive any Ad­vancements [Page 39] or Honours from a new born Babe, and such a Babe, whom they found yet lying in a Manger? No; the great Motive, why they came and worshiped him, was the Consideration of his Person. Whether they were satisfied of his Digni­nity by the Appearance of his glorious Star; or whether they understood his Greatness by the Pro­phecy of Balaam, or the Information of an Angel; we have reason to think, that one way or other they were convinced, that our blessed Saviour was the very greatest and most honourable Person, that the World ere saw. 'Tis easy to believe, that they conceived these Two Notions of him;

First, 'Tis very reasonable to believe that they took him to be somewhat more then an Ordinary Prince.

Mat. 2. 2. Indeed, when they came to Hierusalem, their demand was only this; Where is he, that is born King of the Jews? But did they think him an Or­dinary King? If so, what meant they by their com­ing thither, and that, [...], from so Chrysost. ubi suprà.great a distance, purposely to adore him? Suppose it were, as St. Chrysostom speaks, [...], the custom and fashion of those Eastern Countries to congratulate the birth of Princes, and welcome such Royal Babes into the World with rich and various Presents; yet this respect was never shewed to any New-born King, but such as were their Neigh­bours.

Aug. Ser. 2. in Epiph. 'Tis the observation of St. Austine, Multi jam nati Reges Judaeorum, We read of many Kings for­merly born in the Jewish Nation; but, amongst [Page 40] them all, never was there so much as one, that was treated, even in his Cradle, with so much respect from strangers. Wherefore since these Persons in the Text, being men both Great and Wise, did think fit to travel so many Miles into a strange Land, and to carry their Treasures with them, thereby to testify their respect and their Homage to our New-born Saviour; such an address as this, being without any Precedent, and beyond all Ex­amples, looks like an Argument, that they believed him to be, not only a King; but, as indeed he was, the King of Kings, such a King as the World never had besides.

Secondly, 'Tis not hard to believe that these Wise men in the Text had received some Informa­tions of our blessed Saviours Divinity too.

True it is, when they came to Bethlehem, they found nothing at all about him, that might shew him to be, what indeed he was. They there saw no Stately Palace, no Bed of State, no Golden Cradle, no glorious Mantles, no such Attendance, nothing of that Splendour, that might be suteable to a Royal Babe, much less to a Son of God. Had they conceived no other Apprehensions of him, then such as might have been framed from his Present Circumstances, they would have been so far from reverencing him, as a God; that they might very justly have thought him one of the Lowest of Men.

But although they found him in a Stable, in sor­ry Raggs, in a Manger; or, which was almost a thing as mean, in a Poor Mothers Arms, without any thing of Attendance near him; yet notwith­standing [Page 41] all these discouragements, they did the thing, for which they were come, and that was this, [...], They fell down and wor­shiped him.

Grot. in lo­cum Persis Patria lex est, ut Regis con­gressum affe­ctans non pri­us confabu­landi fiat com­pos, quàm illi cul [...]um exhi­beat adoratio­nis, Caelius. Rhod. Lect. Antiq. l. 11. c. 28. 'Tis the Observation of Grotius, that this kind of Adoration, though the Grecians would never shew it to any mortal Man, yet was it used in those Eastern Countries, from whence these Wise men came, towards their Kings and Princes. But sure­ly had these Persons in the Text took their mea­sures of our blessed Saviour barely from those Cir­cumstances, wherein they found him; they might have forborn their intended worship, having as little reason from any thing about him to think him King, as God.

But that from some Information or other they Aug. Ser. 1. in Epiph.were satisfied of his Deity, St▪ Austine doth plain­ly tell us, Deum cognoverant, They knew him to be Chalcidus in Platonis Timaeum.God; so he. And long before him, Chalcidius, a Pagan Writer and a Platonick Philosopher, speaks of them thus, Dicuntur quaesisse recentem ortum Dei, &c. They are said to have enquired for a God late born, and according to that apprehension of theirs, Vota tanto Deo convenientia nuneuparunt, They presented him with such Oblations, as were suteable to the Majesty of so Great a God.

The truth is▪ that common Interpretation, which the Fathers do generally pass upon these Wise mens Presents, do seem to intimate their belief, that these Magicians had some apprehensions, that this Orig. adv. Cels. l. 1. p. 46.New-born Babe was, [...], God and Man too, [...], One compounded and [Page 42] made up of God and Man, as Origen speaks. That they had insteed such Conceptions of him were a thing very easy to be believed, if we can but sup­pose that these Wise men themselves had, in the Choyce of their respective offerings, any Consi­deration of those things, which the Fathers gene­rally ascribe unto them.

What their Presents were, the Evangelist tels us, Gold, Frankincense, and Myrrhe, but why these rather then any think else? Did the Providence of God so order the matter, that these Magicians should, by a kind of secret Instinct, bring his New-born Son this present of God, that he might be provided with something to bear his Charges into Aegypt, and keep him and his Parents during the time of their approaching Exile there? Were this supposed, as to their Gold, yet what means their Frankincense and Myrrhe? did they present him with Myrrhe to anoint and cheer his tender Body; and, as St. Bernard fancieth, with Frankin­cense Bernardus in sentent. p. 506.to perfume▪ and sweeten that nasty Stable, wherein they found him? Had God any particu­lar and special design in all this? Or did the Wise men themselves, of their own motion, pitch upon these Presents, barely as being the Choycest Com­modities, which their own Country did afford them?

That there was some Significancy in them, and that these Magicians did, through a Divine Im­pulse upon their Spirits, make choyce of these particular Presents rather then any other matters whatsoever, not barely for the Value of the Things [Page 43] themselves, but rather from a respect had to the Quality of our Saviours Person, is, so far as I can Irenaeus adv. Haer. l. 3. cap. 10.find, the Universal opinion of the Fathers. Irenaeus tels us, Per ea, quae obtulerunt, munera, ostende­runt quid erat, quod odorabatur, They declared by their Gifts, who and what manner of Person he was, whom they adored. Thus doth Great St. Basil. M. de hum. Christi Gener. p. 592. Greg. Nyss. in diē Christi natal. p. 782. Basil testify, [...], They gave him Gold, as to a King, [...], saith Gregory Nyssene, they gave their Frankincense to him, as to a God, and as for their Myrrhe, a thing used in the Em­blaming of Dead Bodies to preserve them from Greg. Na­zianz. Orat. 38. Orig. adv. Cels. l. 1. p. 46. Putrefaction, they gave him this, [...], saith Gregory Nazianzene; or, as Origen phraseth it somewhat better, [...], as to a mortal Man, who was to Die and be Buried, but withal to see no Corruption.

And if we may suppose that the Wise men in the Text had indeed these▪ Apprehensions concerning Christ; if we may take it for granted, that not­withstanding the great Poverty of his present Con­dition they did yet believe him to be a King and a God; we have very little reason to wonder that they should come so many Miles to attend, wor­ship, and present him so and so.

'Tis fan greater wonder, that we, who are the Members of the Christian Church, should fall so extreamly short even of these very Strangers in shewing those respects, which We, much more then They, do ow to Christ. For, although that of St. Bernard. Ser. 1. in Epiph. p. 73. Bernard be a truth, Qui illos adduxit, ipse & in­struxit, the same God who brought them to wor­ship [Page 44] his Son, had also himself taught them; that he was his Son indeed; yet 'tis not easy to imagine, that these Wise men should know as much concern­ing our Saviour, being then but in his Cradle, as we do now. 'Tis like enough that they might hear him Crying like a Child in his Mothers Armes; perhaps they might see him, like other Babes, Sucking his Mothers Breasts; 'tis certain that they could then see nothing about him with an Eye of Flesh, but such mean Circumstances, as might have rendred him an Object rather of Compassion and Pity then of Worship and Adoration. We cannot say, that They did then foresee, what we do now know of Christ; the stupendious Miracles of his Life, the mighty wonders of his Death, his Raising himself and others from their Graves; and whether they had yet any distinct and explicite be­lief of his Ascension into Heaven, and his Session at Gods Right Hand, we cannot tell.

But yet notwithstanding, though they saw suffi­cient Evidences of his presenc Poverty, but possi­bly as yet knew very little of his Future Glory, having seen no other visible▪ Character thereof, for ought we know, save only that of the Star; yet, as St. Bernard speaks, Procidunt, They fall down Bernar. Ser. 1. in Epiph. p. 75.before him, V [...]nerantur, ut Regem; adorant, ut Leum, they Worship him, as a King; and which is infinitely more, they Adore him, as a God.

And if so, how much more are we obliged to do so, who have his Gospel, and are acquainted with all the Stories which concern him? We do not now see him in a Stable, but do verily believe him to be [Page 45] upon a Throne; we do not now find him in the Arms of Mary, his Poor Mother, but do believe him to sit at the Right Hand of God, his Father; what Signal Testimonials he had of his Divinity both from Heaven and Hell; from the voyce of his Father, from the descent of his Spirit, and from the Confessions of the very Devils themselves, 'tis like enough, that these Wise men in the Text did never know, as we do. 'Tis very probable, that they might be all in their Graves, before our blessed Saviour did manifest any thing of his Glory; and by his holy Life, excellent Doctrine, and mighty Works, declare himself to be the Son of God.

And if They, long before any thing of this was done, did thus adore him, even when he was but a Babe, and that, in all outward Appearance, but a very Poor one too, what then should we do? We, who know what incomparable Sermons he Preach­ed, and what stupendious Miracles he wrought; We, who find him so often waited on by glorious Angels; We, who may well be supposed to have many more Demonstrations of his Deity then these great Men in the Text, what must we do?

'Tell me, shall we, who have a long time pro­fessed the name of Christ, deal more rudely with him, then these Magicians did, who were mere Strangers to him and Proselytes but of a Day? They came a long Journey to Worship him, and shall we think much to step over the Threshold? They fell down before him in a Stable, and shall not we do as much in a Church? They presented him [Page 46] with Gold, Frankincense, and Myrrhe; and have we just nothing for him? He was pleased to give himself both to and for the Sonns of Men, and shall we make him no Returns at all? Yes; let us pre­sent him with our selves, and when we do so, we shall but give him, what's his own.

Let us shew our selves to be like the Persons in the Text, Wise men indeed, by offering to our blessed Saviour the self same Presents, which They did. Let us give him something of our Gold by works of Charity to his distressed▪ Members; Let us give him something of our Spiritual Myrrh by the Purity of our Lives, and Acts of Mortificati­on; let us also present him with our Spiritual Frankincense by our Prayers and Praises in this World, that so we may do it in the next by our Thanksgivings, Doxologies, and Hallelujah's, for ever and ever.

Δόξα Θεῷ.