THE FIRST FRVITES OF THE GENTILES.  
In three Sermons Preached in the Cathedral Church at Sarum.  
By BARTHOLOMEW PARSON'S Bachelor in Divinity, and Vicar of Collingborne-Kingstone, in the County of Wiltes.  ESAY 60 3.4. 
The Gentiles shall come to thy light— thy sons shall come from far.  
LONDON, Printed by Nicholas Okes for I. H. and Edw. Blackmore, and are to be sold at his shop in Paul's Churchyard at the sign of the Blazing Star, 1618.   

TO THE RIGHT HONOURABLE, GEORGE MARQUIS of Buckingham, Viscount VILLEIRS, Baron of Whadon, justice in eyre of all his majesties Forests, Parks, and Chases beyond Trent, Master of the Horse to his Majesty, and one of the Gentlemen of his majesties Bedchamber, Knight of the most Noble order of the Garter, and one of his majesties most Honourable Privy Council of England and Scotland.  
RIGHT HONOURABLE  
ALthough my meanness of condition, my bashfulness of disposition be very strong Remoraes to stay me from pressing like joseph's brethren, with a present, of such poor Fruits as my barren soil yieldeth into the presence of your Honour, whom not a Rex gentium only, 
a Gen. 43.11.  a Pharaoh, Assuerus, or Nebuchadnezar, but such a King as for his Intellectual, Moral, Political and Theological Virtues, and Endowments, the Globe of this Earth hath not borne till this present, hath made a great man in his Kingdom, given many great gifts unto 
a Dan. 2.48.  and whose seat he hath set above many other of his Nobles, because he findeth the spirit of God, even an excellent spirit of Wisdom and Discretion in you, 
b Gen. 41.38.39.  which hath a Magnetical Virtue to draw the favour of a King towards it by the testimony of the wisest King that GOD gave to his old people of the jews: 
c Dan. 1.17.18 19 c Prou. 14.35.  Yet my second (and I hope my better) thoughts yield me motives, to countervail these retractives and encouragements: to preponderate these discouragements. For to presume so far, and soar so high in this Dedication, I am not a little emboldened by the general, and constant Fame of your Honours Heroical, and Benign disposition, who (according to that of Antisthenes: That Virtue and true Nobility go together 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laortius lib. 6.  Labour to excel others, as well in goodness of mind: as greatness of place; and to use that favour and grace which God hath given you with his royal Majesty, not with Absalon to popular insinuations & applauses: 
e Sam. 15.16.  nor with Haman, to make yourself terrible by procuring decrees against oposites, 
f Est. 3.8.  but with Nehemiah, to do good amongst your people, and seek the welfare of them, 
g Neh 2.  with Ebedmelech, to deliver those that are in distress, 
h jer. 38.  and with Daniel to become a suitor, for the setting of men of Wisdom and Understanding over the affairs of the Realm, 
i Dan. 2.49.  who not only standing before so gracious and clement a King, but also tasting so deeply of the fountain of his Favours cannot but imimate so glorious; and resplendent a pattern: As they that walk in the Sun must needs be coloured by the Sun, and as that woman in the Gospel, to whom much love was showed in the forgiveness of her many sins, could not but show much love again in pious Offices. 
a Luke 7.37.  As than Alexander the great determined about the relinquishing of his Kingdom, when he was ready to die, that it should be Optimo et generestssimo, fo I (si parva licet componcre magnis) about the dedicating of these my unpolished Labours, that it shall be to him, that is so good and generous. Again the dignity of the subject ministereth fuel to the fire of my boldness in this kind. For if David durst speak of God's Testimonies before Princes 
b Psal. 119.46.  happily those Princes that did sit and speak against him, and persecute him 
c Ibid. v. 23. & 161.  for his love to God's Law; how much more may we that are Ambassadors for Christ, dare both to speak and wright of any of the glad tidings of his Gospel to a Theophilus, a friend of God, that is persuaded of the certainty of them 
d Luke. 1.4.  and to whom, they are the very joy and rejoicing of his heart? And if Paul thought it no presumption but happiness, to speak in defence of his religion before king Agrippa, who could be but almost persuaded to be a Christian, 
e Act. 26.28.  how much more may even a minimus Apostostolorum be bold in the Lord to declare (Voce aut Scripte,) any part of the Gospel of Christ to a Sergius Paulus, a prudent deputy, who both desireth to hear the word of God, and believeth it. 
a Act. 13.7.12.  who is all out a Christian, and believeth the Prophets, even all the holy men of God that wrote by divine inspiration. 2. Pet. 1.21.  
As then that Evangelist whose praise is in the Gospel, specially dedicateth both his books (which yet were published for the general benefit of all the household of Faith) to that excellent Theophilus, who was (as the Greek Scholies say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Governor, (for so that style of Excellent given to the Governors Felix and Festus) evineeth: 
b Act. 23.26. & 26.25.  So I who have addicted all my pains to the Gospel of Christ, have trodden in his steps, in tendering a part of them (which I now make public to the Churches that are in Christ) to your Honour; who with Zabud are a principal Officer about our Solomon. 
c 1. King 4.5.   
And it cannot be but that your Honour, standing a servant before the Throne of our Solomon, 
d 1. King 10.8.  who is aswell an Ecclesiastes, as a Rex in our jerusalem 
e Eccle. 1.1.  and whose wisdom excelleth not only the wisdom of the children of the East and of Egypt, 
f 1. King 4.30.  (the perishable wisdom of this world) but even the wisdom of the sons of the Prophets amongst us, in dissolving of doubts, deciding of controversies, impugning of the common adversary, expounding of Prophecies, interpreting of difficult places, and discoursing readily upon any Problem proposed concerning the great things of God's Law, must be both in lightened with a great measure of understanding therein, and inflamed with a fervent zeal and affection thereto. For such is the ravishing beauty of divine learning, that the more it is seen, the more it is admired, the more you understand with Daniel 
a Dan. 9.1.  the more you will set your heart to understand, and to question about these sacred mysteries, 
b Dan 10 & 12.8.  which maketh me hope that your Honour will vouchsafe to taste of this Manna, though dressed after the contrary fashion, to listen to these Songs of Zion, though sung out by my harsh voice, and played to on the Harp by my unskilful hand, and to entertain these Meditations though uttered by a slow tongued Moses, not one whose tongue is as the pen of a ready writer, by a country Amos, not a courtly Isaiah, and by him that is rude in speech, not one that cometh with excellency of words.  
And so I tender them to your Honour in all humility, with that farewell benediction of jacob to his Sons going into Egypt, God Almighty give you Favour in the sight of the man.. 
c Gen. 43. ●4.   
Now the Lord of Lords, who hath brought your Honour hitherto, fasten you as a nail in a sure place, bless your House, that it may continue for ever before him, and after fullness of Days, riches and Honour, here on Earth, give you the fullness of joys in his presence in Heaven.  
Your Honours in all humble Duty, BARTHOLOMEW PARSONS.   

The first fruits of the Gentiles.  
In three Sermons preached in the Cathedral Church at Sarum.  MAT. 2. VERS. 1.2. 
1. Now when jesus was borne in Bethlehem of judaea, in the days of Herod the King, behold there came wise men from the East to Jerusalem.  
2. Saying, where is he that is borne king of the jews? for we have seen his Star in the East, and are come to worship him.  
I Cannot but ingeniously acknowledge here with Chrysostome that Multa nobis opus est vigilantia, etc. We have need of much watchfulness, many prayers, that we may pass through and learn the difficulty of this present place, 
a Chrysost. homil. 6. in Mat.  For the strife between the herdsmen of Abraham's cattle, and the herdsmen of Lot's cattle, about their pasturage 
b Gen. 13.7.  was never so great, so irreconcilable as the strife between the shepherds of Israel is here, what these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wisemen were, what their Profession, what their Country, when they came thence, at what time after Christ's birth they came to Jerusalem, and Bethlehem, what this star was, when and how it first appeared and rose, how it guided them in their journey, one (as it was in the case of Ahab) Saying on this manner, and another on that manner 
a 1. King. 22.20  Manasses being against Ephraim, and Ephraim against Manasses, and both of them against judah, 
b Isa. 9.21.  Amongst all which varieties, and extremities, I hold it the best discretion to keep that which is good for edification, 
c 1. Thes. 5.20.  to cast away that which is but the fuel of contention, rather to find out and follow that which may minister the edifying which is in Faith: 
d 1. Tim. 1.4.  then to dote about vain and unprofitable questions 
e 1. Tim. 6.4.  which do but gender strife 
f 2. Tim. 2.23. . To come to the Text then, there is a word in it and it is Ecce, Behold, which is Nota attentionis promittens rem magnam, a note of attention, promising some great matter to follow after, which serveth as an Index to point out unto us many admirable remarkable things here related, and which standeth as a Beacon on an hill, to discover a strange and unexpected coming and inquiry, not of enemies, but of friends, for the new borne Messiah, accompanied, and attended, with many circumstances of Times, Places, Persons, Causes, and Ends, all of them full of admiration. For is it not wonderful in our eyes that such persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wisemen should come and inquire for him, that they which sat in darkness should see great light 
g Matt. 4.16.  and that light should spring up to them, which sat in the region, and shadow of death, that they to whom he was not spoken of should see, and they that have not heard, should 
h Isa. 52.12.  understand any thing of him, 
k joh. 1.11.  who coming amongst his own, was not received by his own, 
i Rom. 15.21.  could have none honour in his own Country, 
l Mat. 13.57.  Nato Christi exultabat Chaldea (saith Maximus,) 
m Maxim. 9 homill in hunc locum.  When Christ was borne Chaldea was glad, and all Jerusalem with her princes was troubled, the jew persecuted him, the wise man adored him, Herod whetted his Sword, the wise man prepared his gifts, that they should come at such time as this king was newly borne, having no form nor comeliness, no beauty, that he should be desired, 
a Isai 53.2.  no better Chair of state than an Ox's Manger, 
b Luke 2.7.  before he had knowledge to refuse the evil, & to choose the good, 
c Isai. 7.15.  and in the days of Herod the King, who to attain and maintain his Crown, spared neither Priest nor presbytery, rooted out all the posterity of David that he could find, butchered the Infants of Bethlehem, made havoc of all the nobility of jury, yea, hated his own flesh, killed his own brother Pheroras, his own wife Mariam, with all her kindred, his own Sons, Aristobulus, Alexander and Antepater, 
d joseph Antiq. lib. 16. c. 17.  that they should come from the East, leaving their own people, and their father's house, and being followers of the obedience that was in Abraham, the Father of this new borne King, who went out of his Country, and from his kindred, and father's house, unto a Land that God showed him, 
e Gen. 12.1.  with the religious Eunuch: go so far a journey to worship, 
f Act. 8.27.  that they should come to Jerusalem, that so Israel might know, that God might provoke them to jealousy by them that are no people; and anger them by a foolish Nation, 
g Rom. 10.19.  and  studio magorum damneretur, pigritia judaeorum 
h Remigius apud Thomam in catena.  by the diligence of the wisemen: the sluggishness of the jews might be condemned, that they should come by the guidance of a Star, God creating a new Star, not to give light by night, 
i jer. 31.35.  but to be a light to lighten these Gentiles, that they might see, and find the way to that star of jacob, 
k Num. 24.17.  of which Balam had y, and calling them: per ea quae familiaria ijs consuetudo faciebat, 
l Chrysost. homil 6. in Matt.  by those things which custom made familiar unto them, that they should come to worship him, looking not on the things which were seen, his outward contemptible appearance, his being in the form of a servant: but on the things which were not seen, his eternal Godhead and power, his being in the form of God, and his thinking it no robbery to be equal with God, 
a Phil. 2.6.  yea and acknowledging him which was Rex judaeorum, King of the jews, to be also Rex Seculorum: 
b August serm. 31. de temp.  the eternal King, magnum aliquod latebat in parvo (saith Saint Austin) 
c August serm. 35. de temp.  there lay hid some great thing in that little one, which those men the first fruits of the Gentiles, which came so suppliant from so far, learned by heaven that showed it, not by the earth that brought them and by adoring they desired to obtain the favour of that: which by beholding they did not see. are not all these wonderful wonders? are they not the great mysteries of Godliness? 
d 1. Tim: 2 16.  are they not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The great works of God, 
e Act. 2.11.  worthy to be published to the World with an Ecce, a note of attention: of admiration. The body, the sum of all here is an Historical narration, a description of a solemn coming: and inquiry for the new borne Messiah, which being as the Centre hath many circumstances, as the circumference compassing it about on every side, First of the time when jesus was borne, which birth is farther illustrated either by the place, at Bethlehem of judea, or the time In the days of Herod the king. Secondly, of the persons who; Wise men: Thirdly, of the places either from whence? From the East, or whither? to Jerusalem, Fourthly, of the form of the inquiry: Where is he that is borne King of the jews? Fiftly of the moving cause, We have seen his Star, Sixtly, of the final cause and end, We are come to worship him.  
To prosecute these in the order I have proposed them, I must begin first with the time when all this was done, for to every thing there is a season, and a time to every purpose under the heaven, 
f Eccles. 3.1.  and that is Now when jesus was borne, presently upon his birth all this falleth out: for he that as long as he was in the World, was the light of the World, 
a john 9.5.  could not be hid after his coming into the world, Quis enim celaverit ignem, Lumine qui semper proditur ipse suo (saith the Poet) for who can hide fire, which is always disclosed by its own light, Latere inter obscura saeculi, lumen caelesti non poterat (saith Maximus) 
b Maximus serm. 2. in Epiphan.  the heavenly light could not be hid amongst the darkness of the world, he that at his lifting up upon the Cross, would draw all men both jews and Gentiles, 
c joh. 12.32.  at his manifestation in the flesh, doth presently begin to manifest himself to the shepherds of the jews, and to the wisemen of the Gentiles, Noluit intra, (saith Leo,) etc., 
d Leo serm. 1. in Epiphan.  He would not have the beginning of his birth hid within the narrow corners of his mother's House, but would presently be acknowledged by all men: who vouchsafed to be borne for all men.  
But here the wisdom; or rather the curiosity of man (which cannot content itself, with the revealed things which are only ours.) 
e Deut. 29.29.  but must make itself overwise 
f Eccles. 7.17.  eat of the forbidden Fruit: and pry into the Ark of God 
g 1. Sam. 6.19.  cannot forbear to inquire into the things that God hath secreted, nor keep itself from running upon the rocks of vain, and unprofitable questions, touching the very particular time, and day of their coming after our saviours Birth. And as in them that were guided by their own conjectures: and not by any heavenly revelation; there were sundry erroneous opinions about the Saviour of the World, some saying, that he was john Baptist, some Elias, others jeremias, or one of the Prophets, 
h Matt. 16.14.  so in this point wherein the Scriptures are silent: and have revealed nothing unto us, men following their own conjectures, are divided in their opinions: some saying, that they came the very day of Christ's birth, and worshipped him with the shepherds; 
i August. serm. 30. de temp.  some a little before the Virgin's purification, some presently after, some a year after this birth, some almost two years after. All which if I should at large discourse of, or discuss, I might happily build upon the foundation, Hay and Stubble, Vanas & inutiles argutias, 
a Beza in 1. Cor. 3.12.  vain and unprofitable quirks: which would be but matter for the fire, enough for the present, that our Church hath thought fit for a memorial of these men's coming unto Christ, to celebrate the twelfth day after his Nativity: and to note withal unto the disputers heereaabouts, that if the wisdom of the spirit, (which hath singled out those things to be written, quae saluti credentium sufficere videbantur, 
b August. tract 49. in joh.  which seemed sufficient for the salvation of them that believe,) had held the precise knowledge of the particular time so necessary, it would as well have recorded it: as the very time of the Shepherds coming to see him, which was the very day of his birth, 
c Luke 2.11.15.  Howbeit the very Phrase used by the holy-ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jesus being borne or as soon as jesus was borne: importing that they came with as great celerity and speed, as so large a journey could be accomplished, it shall be good and profitable for us 
d Tit. 3.8.9.  (avoiding foolish questions) to learn by this which is written for our instruction, to do that which we here and see in them here; namely to make haste, and delay not to keep God's commandments 
e Phil. 4.9.  to make no tarrying to turn unto the Lord, nor to put it of from day to day, 
f Psal. 119.60.  but to seek the Lord whilst he may be found, to call upon him whilst he is near, 
g Eccle. 5.7.  that is requisite in all the duties of godliness, which is required in our vows, that we must not be slack to pay them, 
h Isai 55 6.  & as wheresoever the Gospel should be preached in the whole world: that work of the Woman, which powered an Alabaster box of precious ointment, 
i Deut. 23.21.  upon the head of our Saviour: was to be mentioned in memorial of her, 
k Matt. 26.13.  so wheresoever the obedience of God's servants is recorded; the haste that they used the diligence that they gave, is ever remembered, as that which crowneth the work, Abraham being enjoined to circumcise himself and his family, doth it the same day, 
a Gen. 17.23.  to sacrifice his son, riseth up Early in the morning to go about it, 
b Gen. 22.3.  Cornelius to send for Peter, who must speak unto him words, whereby he should be saved, doth it immediately, 
c Act. 10.33.  Paul, to go unto the Gentiles, to open their eyes, and turn them from darkness to light, doth it immediately: without communicating with flesh and blood, 
d Gal. 1.16.  Nescit tarda molimina, spiritus sancti gratia, (saith Ambrose on Luke,) the grace of the holy Ghost, cannot skill of any slow enterprises. How sharply then are the men of this generation to be rebuked, who say of the building of the spiritual Temple of Christ in their hearts: as the jews did of the material Temple, the time is not yet come, 
e Hag. 1.2.  who with the jews, will not in this their day: know the things that belong unto their peace, 
f Luke 19.41.  but are content that their legions of sins which possess them; as so many devils (for Quot crimina, tot Doemonia, saith Bernard, how many sins, so many devils,) should say unto Christ when he cometh to cast them out: as the Devils that he came to dispossess, art thou come hither to torment us before the time? 
g Matt. 8.29.  and who when they should hear God's voice to Day, 
h Psal. 95.7.8.  putit of till to Morrow, as 
i Exo. 8.10.  Pharaoh did praying for him, 
k August. in. confession.  Quamdiu cras, cras, quare non modò, quare non haec horâ finis turpitudinis meae, (saith Saint Austin) How long? to morrow, to morrow, why not now, why in this very hour is there not an end of my filthiness.  
Now this first circumstance of Christ's birth: is amplified either by the place or the time, the place: In Bethlehem of judea, it maketh no matter whether we read here Bethlehem of judea, or of judah, judea, being put, not for the whole Country of the jews, but for the Tribe of judah, as elsewhere; joseph hearing that Archelau● reigned in judea would not go thither, but turned aside into the parts of Galilee. 
a Mat. 2.22.  Now this addition serveth here for a distinction between it and another, Bethlehem in the Tribe of Zabulon, 
b jud. 19.15.  duae Bethlehem sunt (saith the ordinary gloss) there are two bethlehem's, one which is in the Land of Zabulon, another which is in the Land of judah, which was first called Ephrata. And for this Bethlehem, the place of Christ's birth, Saint Austin hath well observed that 
c August de concord. Euangel.  Matthew and Luke do agree concerning the City of Bethlehem: but how and for what cause joseph and Mary came thither, Luke declareth; Matthew omitteth.  
When our Saviour then was conceived in the womb of his mother at Nazareth, and by all likelihood should in her purpose have been borne there, both joseph and Mary are compelled by the decree of Augustus Caesar to go to Bethlehem: the City of David, to be taxed there because they were of the house of David, 
d Luke 2.4.5.6.  God so making a way for the accomplishment of that Prophecy: which foretold the place of his birth. Oh come hither then, and behold the works of the Lord; yea the mighty hand of our God, who, as in the great work of the Creation, he made the light out of darkness, so in the wonderful works of his providence, and preservation: can out of the evil actions of men and devils, bring forth good: and turn those things which they do for the satisfying of their sinful wills; to the executing of his holy, and righteous will. Deus suas voluntates utique bonas, implet per malorum voluntates utique non bonas, saith Austin 
e August in Enchirid cap. 101.  God can fulfil his wills being good, by the wills of wicked men that are not good. Thus when joseph's brethren thought evil against him in selling him for a slave into Egypt: God meant, and turned it to good, to save much people alive thereby. 
f Gen. 50.20.  As then the expert Physician can so temper, and compose the poison of Serpents: that it shall be a preservative against poison: so the great Physician of our Souls, did so master, and overrule the poisonful action of the traitor judas, who betrayed his Master, and through covetousness, made merchandise of him that his ships became a plaster to heal us, 
a Isa. 53 5.  and the selling of him, made him ours, as Rabanus saith sweetly, Exulta Christianae. 
b Rabanus apud Ludolphum de u●ta Chri. part 2. part. 52.  And rejoice O Christian, for by the merchandise of thine enemies thou hast gotten the victory, that which judas sold, and the jew bought, thou hast gotten, for Christ is ours not the jews, which bought him.  
But because the things which befell our Saviour in the days of his flesh, came not to pass, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
c Luke 10.31.  By chance, but were done either for the fulfilling of some promise or prophecy, or for the expressing of some mystery, let us a little examine why Bethlehem is the place of his birth. Not to heap up all that might be said herein, it was in respect; first either of former prediction, secondly, present condition, thirdly, or future signification; first, of former prediction: he that came in the fullness of time, would be borne at Bethlehem; for the fullfilling of former both prophecies and promises: for so it was y, that out of Bethlehem judah: should he come forth that was to be ruler in Israel. 
d Micah 5.2.  And here by the way, the very place of his birth doth serve like a john Baptist 
e joh. 1.29.  to point out, to demonstrate him to be the Lamb of God, the very God, the very Christ: 
f joh. 4 29.  so that as the things which john's disciples that he sent unto Christ, saw and heard the works that he did, did testify of him; so the place where he was borne, showeth that this is he that should come, and none other is to be looked for. 
g Matt. 11.3.4.5.6.  And so it was forepromised to David, yea; bond with the indissoluble bond of an Oath, (that God would not shrink from) that of the fruit of his womb, he would set upon his Throne 
h Psal. 132.11.  yea, such a seed which should endure for ever, and whose Throne should be as the Sun before God, 
a Psal 89 36.  which must necessarily be understood of that blessed seed of the Woman, which should bruise the Serpent's head, 
b Gen. 3.15.  of that branch that should grow out of the root of jesse, 
c Isa. 11.1.2.  at whose conception the Angel promised to the Virgin: that God should give unto him the Throne of his father David, etc. 
d Luk. 1.32.33.  And then where should this seed promised to David, be more fitly borne: then in that Town which was especially denominated of him? the City of David, and where he himself was borne; where should the root of jesse first sprout out: but in Bethlehem, the town of jesse the Bethlehemite? 
e 1. Sam. 16.1.  Now that I may refer all things to edification and instruction, I cannot but cry out with our blessed Saviour: 
f Matt. 13.6.  Happy are our eyes that see or may see: here is this particular, the truth of that general laid down by the Apostle, That all the promises of God made in Christ are in him, yea, and in him Amen: 
g 2. Cor. 1.20.  hath he said, and shall he not do it? hath he spoken, and shall he not make it good? 
h Num. 23.19.  It is one of his properties whereby he proclaimed himself to Moses, and would be known to the whole World to be abundant in truth, 
i Exo. 34.6.  that is such an one as keepeth covenant and mercy with his servants. 
k 1. Kin. 8.23.   
Oh then beloved, let us that are the heirs of grace, seeing the immutability of God's counsel; have strong consolation 
l Heb. 6.17.8.  against all either outward strive, or inward terrors, that would seem to separate us from the love of God in Christ: and seeing he is faithful, that hath promised: let us hold fast the profession of our faith without 
m Heb. 10.23.  wavering.  
Again, our Saviour was borne at Bethlehem, in regard of the present condition of the place, a poor place was fittest for his birth: that made himself poor for us. 
n 2. Cor. 8.9.  A City little amongst the thousands, of judah, (a thing which the spirit of God taketh notice of, 
o Micah 5.2. ) meetest for him to be borne in, who made himself of no reputation, and took upon him the form of a servant, 
a Phil. 2.7.  Qui servi susceperat formam (saith Leo 
b Leo serm. primi in Epiphan. ) etc. he that took on him the form of a servant, and came not to judge, but to be judged, chose Bethlehem aforehand for his nativity, & Jerusalem for his passion. A City so mean, that it is not reckoned up in the number of those Cities that fell by lot unto the Tribe of judah, 
c Iosh 15.  for him that should have neither form nor beauty, 
d Isai. 53 2.  but must be the shame and contempt of the people 
e Psal. 22.6.  If the wisdom of the flesh should have been God's counsellor, to have taught him 
f Isa. 40.13.  it would rather have advised to make choice of Jerusalem, the City of God 
g Psal. 87.2.  the joy of the whole Earth, 
h Lam. 2.15.  where the wise men sought him, or of Rome, that was then the head of the World, (Romanos rerum Dominos saith the Poet about this time, the Romans that were Lords of all,) then of Bethlehem: so ignoble a place: But the Lord, to show that his ways are not as man's ways, his thoughts, as man's thoughts, 
i Isai. 55.8.  that his virtue is made perfect in weakness 
k 2. Cor 12.9.  and that he hath chosen the weak things of this World, to confound the things which are mighty, 
l 1. Cor. 1.27.  honoured this mean village, with the birth of the Saviour of the World.  
Simaximam Romanam, eligisset Civitatem, etc. (saith Tho. Aquinas, 
m Thom. 3. part quest. 35. artic. 7. ) If he had chosen that great city Rome men would have thought that the change of the World: had come through the power of the Citizens: If he had been the Son of the Emperor, they would have attributed the profit that came by him to his power: But that it might be known that the Godhead had altered the World, he chose a poor Mother, and a poorer Country.  
To give here some brief touch of instruction as I pass along; the meanness of our saviours birth, in so contemptible a Town, yea; in a stable, the basest place in the Inn, his lodging in a Cratch, for a Cradle, serveth to pull the Peacock's feathers of the highminded ones of this world, who glory so much in the flesh; of the Nebuchadnezars', who stand so much upon their great Babel's that they have built for the honour of their Majesty, 
a Dan. 4.29.  of the vainglorious boasters, that brag so much of their earthly Burges ships, 
b Act. 22 28.  that rejoice because their wealth is great, and because their hand hath gotten much; 
c job. 31.25.  that glory in their strength, in their wisdom, in their riches, or in any outward things, which (as Paul said of meats:) commend us not unto God. 
d 1. Cor. 8.8.  That we may the better cast away this sin of vainglory, which cleaveth so fast unto us: we are to look upon the pattern which jesus the author and finisher of our faith, hath left us herein, we must for lowliness of mind, have the same mind in us which was in Christ jesus, who made himself of no reputation. 
e Phil. 2.5.  Quae superbia sanari potest (saith Bernard.) what pride can be healed, if it be not healed by the humbleness of the Son of God.  
Thirdly, Bethlehem is the place, in regard of a future and mystical signification, I will rather utter it in the words of the ancients than mine own. Locus iste Bethlehem (saith Chrisostome, 
f Chrisost. hom 1. ex variis in Matt. ) This place of Bethlehem, where the Lord was borne, had a prophetical name: for Bethlehem out of the Hebrew, is interpreted the house of Bread, because here the son of God must be borne, who is the bread of life, according to that which he himself saith in the Gospel, I am the bread of life, which came down from heaven. Almost the same words speaketh Gregory 
g Gregor. hom 8. in Euangel.  that out of the mouth of two witnesses the matter might be established. Bene etiam in Bethlehem, etc. well also is he borne in Bethlehem, for Bethlehem is interpreted the house of Bread, for it is he that saith I am the Bread of life, which came down from Heaven: therefore the place wherein the Lord is borne, is beforehand called the house of bread, because it should come to pass that he should there be borne in the substance of flesh, who should with inward fullness refresh the minds of the Elect. The interpretation howsoever it be Allegorical, need not be offensive, because it is Analogical, agreeing to the proportion of faith, 
a Rom. 12 6.  At such times then amongst us, wherein, as we have heard, so we must see in the city, & church of our God 
b Psal. 48 8.  wherein we must not only hear with ears: but also see with our eyes, and handle with our hands, the word of life, 
c 1. joh. 1.1.  and bread of life, it shall not be an unprofitable meditation for us to consider: that he who gave his body for us upon the Cross, and now giveth it to us in the Sacrament, would be borne at Bethlehem, that thereby he might show himself to be the true bread of life, that cometh down from Heaven, and giveth life to the World, 
d joh. 6 33.35.  that eating thereof, we might live and not die, 
e Ibid. vers. 50.51.  and also that as Eusebius Emissenus speaketh, 
f Euseb. Emiss. hom. in hoc Euangel.  we must be bethlehem's, houses of bread, spiritual Temples, in whom Christ must be form, 
g Gal. 4.19.  and in whose hearts he must dwell by faith, 
h Eph. 3.17.  Simus nos Bethlehem, (saith he) etc. Let us be Bethlehem, let us be the house of Bread for he which will not be the house of Bread must perish, for this the Lord himself saith, unless ye eat the flesh of the Son of man: ye shall not have life in you, let us therefore receive Christ in our house, let us receive him in our mind and heart, Let him be borne in us. Now after the description of the place, followeth the mention of the time of our saviours Birth: In the days of Herod the King] in the days, an hebraism, quo optime exprimitur, 
i Beza in Luc. 1.5.  etc. Whereby it is well expressed, how short and fading is the power even of good Kings, much less that the tyranny of some should be perpetual. Of Herod] surnamed the great King] of judea, as he is called Luke 1.5. And he is so called to distinguish him from Herod Antipas the Tetrarch of Galilee, 
k Luke. 3.1.  and Herod Agrippa his nephew, that butchered S. james, 
l Act. 12.2.  of which three the common verse runneth 
Ascalonita necat pueros Antipa johannem,  
Agrippa, jacobum mittitque in carcere Petrum.  
The infants, kills great Herod. Antipas the Baptist slays,  
And I ames, Agrippa kills, and Peter in the Prison lays.   
Now this accurate mention of the time, is not for the times sake only: but there is a further mystery in it, Hoc non tantum ponit, (saith Hierome) 
a Hier. in locum  The holy writer bringeth this in: not only in regard of the time; but that that might appear to be fulfilled, a prince shall not departed from judah, 
b Gen. 49.10.  till Shiloh come, ponit tempus (saith Chrysostome 
c Chrys. hom. 6. in Matt. ) etc. he mentioneth the time that he might bring to our memory the old prophecy of the Patriarch jacob, who heretofore diligently mentioned the time unto us, and gave an evident sign of the coming of Christ saying, a prince shall not departed from judah, etc. Huius ineffabilis miserecordia manifestatio, (saith Leo) 
d Leo homil. 3 in Epiphan.  the manifestation of this unspeakable mercy, came to pass at such time, as Herod was King of the jews, even when the lawful succession of Kings ceased, the power of the high priests was destroyed, and a stranger bare rule, that the true king's birth might be proved by that prophecy which had said, a prince shall not departed from judah. 
e Gen. 46.10.  Or as we read the Sceptre shall not departed from judah. As than Bethlehem was the place, so the days of Herod, are the time of his nativity, that so, that might be fulfilled, which God almost two thousand years before, had showed by the mouth, and last words of that blessed Patriarch jacob, for now the sceptre was departed from judah, the royal power that from that time had been invested in that Tribe, was now pulled from it, and none of the seed of David sat upon the Throne of the kingdom, but Herod patre Idumes, et matre ortus Arabica, 
f Rupertus  Whose Father was an Edomite and his mother an Arabian, being created King by the Emperor Augustus, and the senate of Rome, 
g joseph Antiq lib. 14. cap. 26.  into whose hands at this time, God had given the whole World, 
h Luke 2.1.  now also was a Lawgiver departed from between his feet, for whereas till this time the Sanhedrim, the Eldership of the seventy judges (which were chosen out of the house of David) stood and had judicial power, this Herod in the thirtieth year of his tyrannical rule, 
a Philo judeus de partibus imp.  destroyed the Sanhedrim of the house of David, and foisted in a Sanhedrim of proselytes-because it was said that Christ promised in the Law, was now borne, so that now: he that was to come, must come, the fullness of time was now come for God to send Shiloh, even him that was made of a Woman: 
b Gal. 4 4.  borne of a Virgin that had not known a man. 
c Luk. 1.34.  As then the finding of him wrapped in swaddling clouts, and lying in a Manger, is a sign to the shepherds, that he is the new borne Messiah, 
d Luk. 2.12  so the finding of him in the flesh, at such time as God, (who only can declare the end from the beginning: and from ancient times, the things that are not yet done, 
e Isa 46.10. ) had foreshowed by the mouth of his Prophet, that he must come: is a sign unto us that he is the horn of salvation, raised in the house of David: 
f Luk. 1.69.  as being none abortive, borne out of time, but coming in due season, even in the fullness of time, that was appointed for him.  
Now then in that Christ is raised up here in the house of David, to be the glory of God's people Israel, at such time as in outward show his glory seemed to cease, and his Throne to be cast to the Ground, 
g Psal. 89.44.  in that when the heathen were come into God's inheritance, 
h Psal. 79.1.  and they that hated them ruled over them 
i Psal. 106.41.  God did so graciously look down from Heaven, and visit them, and his hand was upon the man of his right hand 
k Psal. 80.17.  idest super Christo filio delectionis eius, that is, upon Christ his beloved son, 
l junius in psal. 80.  and upon the Son of man, whom he had made strong for himself, to lift him up to be a Prince, and Saviour unto Israel, 
m Act. 5.35.  this is as a word behind us 
n Isa. 30.21.  to tell us, that God is ever nearest to his Church; when he seemeth to be farthest of, that then he looketh with the tenderest eye of his mercy upon the affliction of his people, when in all outward appearance he seemeth to have forgotten to be gracious, and to have shut up his loving kindness in displeasure, 
a Psal. 77.7.  yea to cast off for ever: and utterly to break promise with his people, and that when all ordinary human means fail, than God sendeth help from on high. When the Lord seethe that there is no man, his arm bringeth forth Salvation, 
b Isa. 59.16.17.  when my Father and Mother forsake me (saith the Psalmist 
c Psal. 27.10. ) ordinary means, usual helps fail, than the Lord taketh me up. Bono animo estote socij (saith Philo judeus, when he saw the Emperor Caius angry with his friends) be of good courage fellows: because God's help must needs be at hand, when man's help faileth. When the poor and needy seek water: and there is none, and their tongue faileth for thirst, I the Lord will hear them, I the God of Israel will not forsake them, 
d Isa. 41.17.  When Abraham, and Sarah were old, and stricken in years, and there was no more possibility of issue to come from them: then of fruit from a dead stock; then is the seed so often promised given unto them, and Sarah beareth a child in her old age. 
c Gen. 21.2.  when joseph was fold into Egypt for a bondslave, when his feet were hurt with fetters, and he laid in Iron, 
f Psal. 105.18.  when his Soul did cleave unto the dust, and his belly unto the ground, he being come to the lowest Ebb, and to be even, Infra infimos, Lower than the lowest, then; even then: the Lord raised him out of the dungeon: to set him with the princes of Egypt, and made him ruler over the land, 
g Gen. 41.43.  when the Egyptians made the Israelites to serve them with rigour, and made their lives bitter with hard bondage, when they commanded all the male children (that were spes gregis the hope of posterity) to be destroyed, so that there was little hope, either of continuing posterity, or of returning into the Land of Canaan, (which God had promised to Abraham and his posterity, 
a Gen. 13.15.  than the eyes of the Lord out of his holy habitation look upon their affliction, and then is his right hand stretched out, to deliver them out of Egypt, and to bring them into that good land that he promised, 
b Exo. 3.1.  when Egypt pursued them after their departure, 
c Exo. 14.9.  and there was behind them an army of Egyptians: before them the Red-Sea, so that their hearts failed them: then the Lord worketh his wonders in the Sea, and leadeth them through the depths; as through the 
d Psal. 106.9.  wilderness. When to Gideon, (judging according to the outward appearance: and by the misery which they endured under the Midianites) the Lord seemed to have departed from Israel: then was he with them, 
e Iud 6.13.  than did he arise to help them. When Daniel must into the lions Den, and the King himself, though he laboured till the going down of the Son, could not deliver him out of the hands of his Enemies; then is his God whom he serveth: able and willing also to deliver him from the Lions: and to shut their mouths that they shall not hurt 
f Dan. 6.  him. And when jonah, though the Mariners tow hard to bring him unto the Land, must needs into the Sea, so that he thought himself cast out of God's sight: 
g jon. 2.4.  then doth God prepare a great fish to swallow and save him, 
h jon. 1.17.  causing Salvation, to come out of the destroyer, as meat out of the Eater. 
i jud. 14.14.  It is then a faithful saying uttered in the song of Moses 
k Deut. 32.36.  The Lord will repent himself for his people, when he seethe that their power is gone, and that there is none shut up or left.  
And this assurance, that God will stand with us, when all the world forsaketh and faileth us: must secure us in all our trouble, the end whereof we cannot see, the means to wade out of which we cannot find, it must be armour of proof to keep off all fears, which through the weakness of our faith are ready to enter into our hearts 
a Ma●● 8 26.  Etsi fractus illabatur orbis, although the world should break in pieces and fallon us: God is our refuge and strength 
b 〈…〉 1.  a very present help in trouble therefore will we not fear though the Earth be removed, and though the Mountains be carried into the midst of the Sea, though the waters thereof roar and be troubled, and though the Mountains shake with the swellings thereof.  
I have but begun to speak of the matters, and mysteries in this text, and the swiftness of the time, the sharpness of the weather enjoin me to silence, and to hold my peace from farther good words. I will then according to our saviours counsel, 
c joh. 6.12.  gather up the fragments that remain, concerning these wisemen, their Country, their coming to Jerusalem, their inquiry for the new borne King, the moving cause and end of their coming, and when I have a convenient time, propose them unto you.  
To God the Father that sent his son made of a Woman, and made under the Law for us, to the son that took on him the form of a servant, and made himself of no reputation for us; and to the holy spirit, which must lead us into the truth of these high and heavenly mysteries, three persons and one God, be honour, and glory, now and for ever, Amen.  
The end of the first Sermon.   

The second Sermon.  
AS jonah at his second sending brought the same message to the Ninivites, so I coming again amongst you bring the same matter and text, and as I promised gather up the fragments, the sundry circumstances of this Text that were left unhandled. In the rank of these circumstances next to the time of their coming Christ's birth (of which with the amplifications coincident thereunto, I have spoken many things) followeth the circumstance of the persons that come and make this inquiry.  
Behold wise men came. Now here again are vain reasonings amongst the interpreters, strifes to no profit, but to the troubling and amazing; of the hearers, 
a 2 Tim. 2.14.  what these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wise men were, what their profession was, whether they were Philosophers, Priests, Astrologers, Sorcerers, Kings or Statesmen, Non nostrum inter eos tantam componere litem, I mean not to arbitrate the first between them, for cui bono? what good is there in it? whether they were all, any or many of these, it mattereth not, dummodo salva maneat historiae veritas, as long as the truth of the History remaineth safe 
b Beza in locum. . Only to speak that for which we may have some light out of the text itself, it seemeth to be most probable that they were Astrologers, Viri siderum inspectionibus assueti 
c Cyprian. Sermon. de Magis & stella.  Men acustomed to gaze upon the stars, & spectandorum siderum arte pollentes, 
a Leo Serm. 4. de Epiphan.  such as were skilful in the art of gazing upon the stars, such as amongst the Chaldeans, were called by the Prophet, Viewers of heaven and Starre-gazers, 
b Isa. 47.13.  because they are lead here by a star, to seek out this star of jacob that was newly arisen.  
Amongst our adversaries the Papists (who speak things that they ought not for filthy lucre's sake 
c Tit. 1 11. , it is an unwritten tradition, and therefore (say they) to be received Pari pietatis affectu, With the like devotion that the Book of the Old and New are 
d Concil. Trident sessione. 4. , that they were Kings, three Kings because they brought three gifts, that their bodies after their death were translated from their Country to Constantinople, from thence to Milan, from Milan to Colon, whither at this day there is great resort of the simple people (who like the Athenians are in all things too superstitious 
e Act. 17.22. , to adore them as holy relics. And, to fill up the measure of their feigning, they have found out three names for them also, jasper, Melchior, and Balthasar. And to this purpose they bring or rather wring and wrest the words of the Psalmist, the Kings of Tarshish and of the Isles shall bring presents: the Kings of Sheba and Seba shall offer gifts 
f Psal ●2. 10. , But, constat hoc ex picturâ non ex scriptura 
g D. Boys postil in Epiphan. , it is a tale painted on a wall, not written in the word. And their own men are against them herein, Nec veterum interpretum quisquam hos Magos reges vocat (saith jansenius 
h jansenius concord, cap 9 ) not one of the old interpreters calleth these wise men Kings. And Mantuan 
i Mantuan: in Fastis Lib. 1. .  
Nec reges ut opinor erant, neque enim tacuissent  
Historiae sacrae authores genus istud honoris.  
As I think sure they were not Kings,  
for then the men that wrote;  
The Holy History, would this,  
so great an honour note.  
Maldonate 
a Maldo ●at. in loc●●. , and Baronius 
b 〈◊〉 tun. 1. An●●l. ●. 7●. , make no more of them but regulos, petty Kings, such as those five that Abraham subdued 
c Gen. 14. . And for the text of the Psalm, they must turn about the earth (the foundation whereof God hath so laid, that it should not be removed for ever 
d Psal. 104.5. ) they must ex Meridie & Occidente facere Orientem (as Caluin saith they have done 
e Calu. in Matt. 2. ) turn South and West into East, before it will crown them Kings, Saba & Arabia respectu jerusalem planè in Meridie, non in Oriente (saith their own jansenius 
f Ia●sen. ubi supra. ) Saba and Arabia in respect of jerusalem, are altogether in the South not in the East. But to leave this vain jangling de lana caprina, and to come to that whereby the Church may receive edifying 
g 1. Cor. 14.5. , as our Saviour first rising from the dead, became the first fruits of them that slept in the earth 
h 1. Cor. 15.20. , so these men that were Gentiles in the flesh (and therefore aliens from the commonwealth of Israel, strangers from the covenant, far off both in place and grace) by coming first unto Christ are here made the first fruits of the gentiles, whereby as by a pattern God would show forth, that he would give unto the Gentiles repentance unto life 
i Act 11.18.  In istis fides gentium ut primitiae deo consecratur (saith the ordinary gloss here) in these men the faith of the Gentiles is consecrated as the first fruits unto God. Stellae ortus etc. (saith Hillary 
k Hil. in expos. huius evangely. , the rising of the star being first understood of the Gentiles, showeth that the Gentiles should presently believe in Christ. Ideo Magi etc. (saith Chrysostome 
l Chrysost. hom. 1. ex varij in Matt. , therefore the Wisemen of the Gentiles were first chosen to salvation, that by them the gate of salvation might be set open to all the Gentiles. And he crieth out elsewhere, O beati Magi etc. 
m Chrys. in opere imperf. hom. 2.  Oh happy wise men, who of all the Gentiles were vouchsafed to be the first fruits of the faithful, for those wise men were a representation of the Church that should be afterwards. Illi Magi etc. (saith Saint Austin 
n August. serm. 32. de temp. , Those wise men, what were they but the first friuts of the Gentiles? the shepherds were Israelites, the Wisemen Gentiles, they from near, these from far of, and both of them run unto the corner stone; for he coming (as the Apostle saith) preached peace to us which were far off, and peace to them which were near, for he is our peace, which hath made both one. And again he saith 
a August serm. 30 de tempore. , Manifestatus est etc. He was manifested in the very cradles of his infancy to them which were near, and them which were far off, to the jews by the nearness of the shepherds, to the Gentiles by the farnesse of the Wisemen.  
So then Christ assoon as ever he was borne, was (as old Simeon uttered in the spirit of prophecy of him) a light to lighten the Gentiles 
b Luk. 2.32. , for although God for a time to show his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manifold wisdom 
c Eph. 3 10. , set up a partition wall 
d Eph. 2.14.  of rites and ceremonies, whereby he hedged in the jews to be a precious people and a chief treasure to him above all the nations of the earth 
e Deut. 7.6. , and excluded the rest of the Nations of the world from his covenant, although he gave them his statutes and his ordinances which he did not to any Nations beside 
f Psal. 147.20. , although to them pertained the adoption and the glory, and the covenants, and the giving of the Law, and the service of God, and the promises 
g Rom. 9.4.  yet many and excellent things were ever uttered of the calling and coming in of the Gentles, of bringing them into the sheepfold of the Church by Christ, who is the great shepherd of the sheep 
h Heb. 13.20. .  
It was promised to Abraham that was the father of us all 
i Rom 4 16. , that in his seed (which is Christ 
k Gal. 3.16. , not the jews only, but all the Nations of the earth should be blessed 
l Gen. 18.18. and 22.18. Gal. 3.8.  It was y by jacob, that Shiloh should be expectatio gentium, or, to him should the gathering of the people be 
m Gen. 49.10.  by Haggai, that he should be the desire of all Nations 
n Hag. 2.7. , by the Psalmist, that all Nations should serve this Solomon, this King of peace, and builder of the new Temple made without hands, 
a Psal. 72.11.  and that he should have the Heathen for his inheritance, and the ends of the Earth, for his possession, 
b Psal. 2 8.  by Isai, that to the root of jesse should the Gentiles come, 
c Isa. 11.10.  that he should bring forth judgement to the Gentiles, 
d Isa. 42.2.  that he should not only be God's servant to raise up jacob and Israel: but that also he would give him for a light unto the Gentiles, that he might be his Salvation, to the ends of the World. 
e Isa. 49.6.  And that the Gentiles should come, to the light of Lion, 
f Isa. 60.3.  by jeremias, that the Gentiles should come unto the Lord, from the ends of the earth, and say: surely our Fathers have inherited Lies, Vanity, and things wherein is no profit. 
g jer. 16.19.   
And that we may not drink up the whole Sea, to show that the water is Salt, 
h Ireneus adverse. haeres. lib. 2. cap. 34.  bring all out of the treasury of the prophets, that is stored up in this kind, let me tell you in one word, that of that horn of Salvation raised up in the house of David, not only to be the glory of God's people Israel: but also to be a light, to lighten the Gentiles, God hath spoken by the mouth of all his holy Prophets, which were since the world began. 
i Luke 1.70.  And that which God hath so spoken, he maketh haste (as it were) to fulfil by bringing these first fruits of the Gentiles, as soon as ever the blessed seed: (in whom all nations must be blessed) was manifested in the flesh: to receive the promised blessing from him. In his impletum est illud, (saith Maximus 
k Maximus homil 2. in Epiphan. ) In these wisemen is fulfiled, that which was foretold by the Prophet: they to whom he was not spoken of: shall see, and they that have not heard, shall understand. Yea, and that we may see greater things than these, 
l joh. 1.50.  the jews, that were Gods only people: are now none of his people: that were the natural branches, are broken of, and we grafted in; that were Gods own household: have their house left desolate, and we are come to be of the household of faith, and fellow Citizens with the Saints, 
a Ephes. 2.19.  that were the children of the Kingdom; are cast out into utter darkness, and the Gentiles come from the East and West, and sit down with Abraham, Isaac, and jacob, in the Kingdom of Heaven. 
b Matt. 8.11.12  Thus hath God taken away his vineyard, from those husbandmen, that refused to yield him fruit; even the Kingdom of God from them, and given it to the Gentiles. 
c Mat. 21.41.  Let me here then speak the words of exhortation to us Gentiles; hath God done so great things for us; and shall not our soul magnify him, & our spirit rejoice in him? Hath he called us out of darkness; into his marvelous light? Hath he made us a people, which were no people? Have we obtained mercy, that had not obtained mercy? And shall we not show forth the praises of him that hath done this? 
d 1. Pet. 2.9.10.  now we see all this fulfiled in our eyes, shall it not make our hearts rejoice, & our bones flourish like an herb? 
e Isa. 66.14.  could David being taken from the sheepecoate to be ruler over Israel, wonder at the Lords doing herein? who am I, O Lord God, and what is my house, that thou hast brought me hitherto? 
f 2. Sam. 7.18.  And shall not we being taken out of the power of darkness, and translated into the kingdom of God's dear Son, even a kingdom that cannot be shaken, 
g Heb. 12.28.  an inheritance immortal, undefiled that withereth not, 
h 1. Pet. 1.4.  give thanks unto God the Father, that hath made us meet to be partakers of the inheritance of the Saints in light? 
i Col. 1.12.14.  Can Mephibosheth, so magnify David's kindness, for restoring him the Lands that were saul's: and making him eat bread at his Table? All my Father's house were but dead men before my Lord the King, yet didst thou set thy Servant, among them that did eat at thine own 
k 2. Sam. 19.28  Table. And shall not we that were dead in sins, and trespasses, sing praises unto our God, who of his good pleasure doth give us a kingdom, that we had no right at all to: could lay no claim to, and maketh us to eat bread, in the kingdom of Heaven. His igitur dilectissimi, divinae gratiae, mysterijs eruditi (saith Leo 
a Leo. serm. 3. in Epiphan. ) therefore beloved, let us which are instructed in these mysteries of God's grace, celebrate the day of our first Fruits, and the beginning of the calling of the Gentiles with all possible joy, giving thanks to our merciful God, who hath made us meet, (as the Apostle saith) to be partakers of the inheritance, of the Saints in light, who hath taken us out of the kingdom of darkness: and translated us into the kingdom of his dear Son. Because as Esaias prophesied, the people of the Gentiles, which sat in darkness saw great light, and light, is risen to them: which dwelled in the region of the shadow of Death. Of whom the same Prophet saith unto the Lord, the Gentiles which knew thee not: shall call upon thee; and the people which were ignorant of thee: shall she unto thee.  
I might here again gather, that which the Holy-ghost hath scattered, that Christ in bringing these Astrologers, Sorcerers, practisers of curious Arts, 
b Act. 19.19.  that had run away farthest from him, to be the first fruits of the Gentiles unto him, and in calling these Diaboli vates ad sui adorationem prae caeteris, these prophets of the Devil to worship him before others, yea in stirring up Gentium primitias ex ipsis inferorum penetralibus 
c Beza ex Theod●●●t in ●unc lo●●●n.  the first Fruits of the Gentiles, out of the very privy chambers of Hell, would (in vouchsafing mercy to these chief of sinners) show forth all long suffering, for a pattern to them which should hereafter believe on him to everlasting life, 
d 1. Tim. 1.6.  Idcirco magis eluxit, & (saith Chrisostome, 
e Chrysost. homil. 1. ●x variis in Mat. ) therefore the grace of God shined unto the wisemen, that God's goodness might be manifestly known, & no man might despair that salvation might be given him upon his believing: because he now saw it given to the wisemen. But though we may find much honey here, it is not good to eat too much honey, 
f Prou. 25.16.27.  nor good to cloy you with too much upon one matter. I pass therefore from the persons to the next circumstance of the places and first of the place from whence.  
From the East.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the rising of the sun the sense is from the East Country, or which in respect of judea, is situated towards the East 
a Piscator in locum. , Now in their coming from the East, I am praesignabatur etc. 
b August. sermon. 31 de tempore. . was now foresignified that which afterward the Lord said, many shall come from the East etc. Quoniam ab oriente venerunt (saith Chrysostome 
c Chrysost. upere imperf. in Matt. hom. 2. ,) Because they came from the East whence the day springeth, from thence did the beginning of faith come, because faith is the light of our souls. Bene ab oriente etc. (saith Maximus 
d Maximus homil. 4. in Epiphan. ) they are well said to come from the East, who come to worship that everlasting dayspring, of whom it is said, and the day spring from an high hath visited us. Merito sanè ab Oriente veniunt (saith Bernard 
e Bern serm 3. in Epiphan. ) they come worthily from the East, which publish unto us the new rising of the Son of Righteousness, which enlighten the whole World with joyful news. But these are happily magis florida, quam solida, have in them more flourish of wit than soundness of Divinity, therefore I say unto them as jehu to the messenger of jehoram, turn behind me 
f 2. King. 9.18. .  
Now as before about their profession, so here again about their Country, there is a door of controversy set wide open, & there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
g Act. 28.29. , much reasoning, amongst the fathers and interpreters about this East Country from whence they came, whither it were Persia, or Chaldea, Arabia, or Ethiopia, Egypt or Mesopotamia. And it is but a poor conciliation, that a F●ier giveth, who to reconcile all these diversities saith Dicamus ex varijs locis venisse, unum hine, alium illinc, tertium aliunde 
h Bo●kierus con ione 10. in Epiphan. , let us say that they came from diverse places, the one from hence, the other from thence, the third from some place else; much like to the confutation that he maketh of our answer, that the wisemen which came from the East, could not be the Kings of Tarshishe, of Sheba and Seba 
a Psal. 72.10.11. , because those Countries are South from jerusalem, in which respect the Queen of Sheba that came to hear Salomons wisdom is called the Queen of the South 
b Luk 11.13. , Nos non dicimus (saith he 
c Boskierus con●ione 6 in Epiphan. , etc.) We do not say that they came out of Tharsis, Sheba, and Seba, but that the Kings of Tharsis, the Kings of Saba, the Kings of Arabia came, for they might be Kings thereof, and yet not come from thence, but from another part of their Kingdom, as I may say that the King of Spain came, though he come not out of Spain, but out of India or Seicily, I may say of him as Austin of his adversary, ubi respondere conatus est, magis ostendit quod non poterit respondere 
d August. advers. literas Petiliani lib. 3. cap. 36. , when he endeavoureth to answer, than he showeth most of all that he cannot answer.  
But for the point in question, although there be fair probability that this East Country is Persia, both by the situation of it which lieth East from judea 
e Cyrill. in Isa. lib 4. cap. 4. orat: 4 vide Ptolomei tabulas. , and also by the name Magi, here given them (which as Peter's language bewrayed him to be a Galilean 
f Matt. 26.73. ,) showeth them to be Persians, being nomen meré Persicum, a mere Persian name, nomen professionis, a name of profession (as saith the Commentator upon Prudentius) Quod genus sapientum & doctorum habebatur in Persis (saith Tully 
g Cicero lib. 1. de divinatione. ) which kind of wise and learned men was to be found amongst the Persians, yet because I have professed from the beginning to a void foolish and unprofitable questions, from which we can reap no edification, either in faith or in love, I will pass from it, and see what instruction, we that must follow the faith and conversation of them that have gone before us in the faith 
h Hebr. 13.7. , may glean from hence. Their action then in coming so far out of the East, from their father's house and kindred, which it is hard to flesh and blood to leave (for that is a point that Pharaohs daughter must be Catechised in 
a Psal 45.10. ) from their native soil, which nescio quâ dulcedine cunctos afficit (as the Poet saith) is unspeakably sweet unto all men, to seek and see Christ the new borne King of the jews in a strange land, must be our instruction to seek Christ as well where, as while he may be found, to go far for him, to leave all things with the holy Apostles, and follow him 
b Matt 19.27. , even to forsake houses, brethren, sisters, father mother, wife, children, or lands for his sake 
c Ibid. 29. . For, patrem honora etc. 
d Hieron. ad Furiam de viduis seruand.  Honour thy father, if he do not separate thee from the true father: otherwise licet patvulus etc. 
e Hieron. ad Helio. lorum de vita Eremit. . Although thy little Nephew should hang upon thy neck, although thy mother with her hair about her ears, and her garments rend, should show thee the breasts, wherewith she nurced thee, although thy father should lie on the Threshold, tread upon thy father to go over, pass away with dry cres to the banner of the Cross. It is a chief point of Piety, to show thyself cruel in such a matter. And if the Queen of the South, came from the uttermost parts of the earth to hear the wisdom of Solomon 
f Mat. 12.42. , about hard questions and riddles 
g 1. King. 10.1. , if there came of all people from all the Kings of the earth, to hear the wisdom of Solomon, uttering proverbs, and speaking of the nature of trees, beasts, fowls, creeping things and fishes 
h 1. King. 4.33.34. , (all which is but the perishable wisdom of this world 
i 1. Cor. 2 6. ,) how much more ought they, that desire to be filled with the knowledge of GOD, in all Spiritual Wisdom and understanding 
k Col. 1.10. , (as the Spouse of Christ goeth about the City in the Streets, and in the broad ways, to seek him whom her soul loveth 
l Cant. 3.2 4. , and giveth not over till she find him) go from sea to sea, from North to East 
m Amos. 8.11.12. , (of God send such a spiritual fammin in any Land) to seek him that is greater than Solomon, in whom are hidden all the treasures of wisdom and knowledge 
a Col. 2.3. , and who is made unto us that wisdom 
b Cor. 1.30. , whereby we become wise unto salvation? if the Eunuch, being a man of great authority under Candace Queen of Ethiopia, and having charge of all her treasure, forgot and forsook both honour and Country, ease and dignity (being so many remoras to flesh and blood, which will pity itself, that these things may not be endured by it 
c Matt. 16.22. ) to come so far for Gods great name 
d 2. Chr. 6.32. , to come to jerusalem to worship God in a kind of worship that stood in carnal rites and ordinances 
e Heb. 9.10. , which were but the rudiments of the world 
f Gal. 4.3. , but shadows of things to come 
g Col. 2.17. , how much more ought we with that great multitude 
h Mar. 8.1.3. , to come from far, to shake off all worldly, either pleasures or profits which cumber us, that we may with Philip 
i joh. 1.45. , find the Messiah, the Christ, who is the body and substance 
k Col. 2.17. , who is the mediator of the New testament 
l Heb. 12.24. , yea who is surety of a better testament 
m Heb. 7.21. , and in whose face God doth give us the light of the knowledge of his glory 
n 2. Cor. 4.6. , Nay, if wisemen, the disputers of this world, Plato being Magister Athenis, a Master at Athens 
o Hieron. Epist. ad Paulin. Presbyt. , Pythagoras, whose words were as Oracles to his Scholars, travailed over many Countries, ut fierent discipuli, & aliena discerent, that they might become scholars, and learn other men's doctrines, if Apollonius the Philosopher went almost through the whole world, ut inveniret ubique quód disceret 
p Hieron. ibid. , that he might find every where somewhat to learn, to get the wisdom of this world, which GOD will destroy 
q 1. Cor. 1.19. , and bring to nothing; ought not we that are children in understanding, that naturally cannot perceive the things of GOD 
r 1. Cor. 2.14. , that know nothing as we ought to know 
s 1. Cor. 8.2. , to compass sea and land (if the candlestick of the Gospel should not stand in our habitations) that we might follow Christ jesus, sit at his fear 
t Luk. 10.39. , hear his preaching, and learn the wisdom of God in a mystery, even the hidden wisdom, which God, ordained before the world to our glory, 
a 1. Cor. 2.7.  jacobs' sons, when the Famine was in the Land of Canaan, went down into Egypt once & again, to buy food for the famine of their houses, 
b Gen. 42. & 43.  and shall not the true Israelites be as wise for their Souls: as they for their bodies? Labour more for the meat which endureth to everlasting life: which the Son of God shall give unto them, than they for the meat that perisheth? 
c joh. 6.27.  And with Cornelius fetch Peter from joppae, to speak unto them words: whereby they may be saved 
d Act 10.5.  when he is not to be had at Caesarea: Pharaohs daughter being to be married to Solomon, (which marriage was a Type of the mystical union, between Christ, and his Church) must forget her own people: and her Father's house, that she might be brought in to the King, and he take pleasure in her beauty, 
e Psal. 45 10.  and they that will be the spouse of Christ, married unto him, in loving kindness and in mercy: 
f Hos 2.19.  must shake off all carnal affections to Country or Kindred, to the World and the things of the World, (which hang on like so many clogs to keep them back, lie in the way like so many Lions to hinder them) that they may run after him, and be brought into his chambers, 
g Cant. 1.7.  must hate Father, and Mother, etc., That they may come to Christ, and be his Disciples. 
h Luk. 14.26.  And to bring the best Wine at the last, to take for an example him that was the friend of God, 
i jam. 2.23.  and Father of the faithful. 
k Rom. 4.2.  Abraham when he was well stricken in years, being scutcheon five years old: so that he could take no pleasure in traveling, getteth him out of his own Country, and from his kindred and father's house, where they served other Gods: 
l Ios. 24.2.  leaving all, that he might go into a Land which God would show him to build an Altar there unto the Lord, and call upon his name, 
m Gen. 12.1.2.7.  and if we be Abraham's children, and of the household of faith, we will do the works of Abraham herein, 
a joh. 8.39.  otherwise as Abraham showed his faith by this work of his, in going out from Idolaters, and separating himself from amongst them, and coming into the Land of promise, where he served the Lord, (for that, that was a fruit of his faith, the holy-ghost witnesseth, b by Faith Abraham, when he was called to go out into a place, which he should after receive for an inheritance, obeyed,) So on the other side, men's little faith, or rather flat infidelity is shown and known, as well as if it were written in their foreheads with a pen of Iron, when with the rebellious Israelites, in Moses time: for the love of the flesh pots of Egypt, they would rather tarry in Egypt, 
b Num. 11.5.  where they cannot Sacrifice to the Lord, without the abomination of the Egyptians, 
c Exo. 8.26.  then go out into the Land of Canaan, where they might freely Sacrifice unto him, when with the Idolatrous jews, in jeremies' time, 
d jer. 44.17.18.  they can burn incense in Egypt, to the Queen of Heaven, and pour out drink offerings to her, to enjoy plenty of victuals: and keep themselves out of want; when with Lot: they can pitch their Tents near Sodom, for the pleasantness of the Country; 
e Gen. 13.10.12.  when with Martha, they trouble themselves about so many worldly matters, that they can never be at leisure to hear Christ, 
f Luk. 10.42.  and with those in the parable, they prefer Farms, Oxen, Merchandise, Pleasures, Profits, all before their spiritual marriage with Christ, 
g Matt. 22.  yea with the Gergesens, will rather thrust Christ out of their coasts, then lose their hogs to enjoy him: 
h Matt. 8.34.  and to come near unto ourselves, beloved, where shall faith be sound amongst the men of this generation, who when Christ is not now per longinqua querendus, to be sought far off: when his word is not in Heaven? that we should say, who shall go up into Heaven for us, and bring it us: nor beyond the Sea, that we should say: who shall go over the Sea for us, and bring it us, but is very near us, 
a Deut. 30.12.13.  and dwelleth plenteously amongst us, yea, when he himself dwelleth amongst us, hath his tabernacle in our costs, from on high hath visited us, and walketh in the midst of our Candlestick, 
b Reu. 1.13.  when his Kingdom is come near us: will not go out to meet him, will not with Nathaniel, come and see him, 
c joh. 1.46.  with Zacheus stir a foot, take a little pains to see him, 
d Luk. 19.4.  nor with David desire to come into his Temple, to behold his beauty, 
e Psal. 27.4.  to hear with their ears, to see with their eyes, and to handle with their hands, him being the word of life, 
f 1. joh. 1.1.  who when he riseth up early, and sendeth unto them his prophets, wisemen and Scribes: will not receive his prophets, in the name of a Prophet, but account the preaching of his word foolishness, 
g 1. Cor. 1.23.  and are ready with the Athenians to say of them that bring it: what will this babbler say? 
h Act. 17.18.  Surely these men would be far enough from going far with these wise men to seek him: if they will not receive him when he cometh amongst them, if now, when he standeth at their door and knocketh: they will not let him in; with Zacheus receive him to house. If when he hath his house amongst them: they will not come into his Courts, nor worship him in the assembly of his saints. amongst the old people of the jews, all the males must three times in the year, appear before the Lord in the place which he should choose to put his name in, even in the feast of unleavened Bread, in the feast of weeks, and in the feast of Tabernacles. Some of them then must come from far, the Land being in length, from Dan to Bersheba, one hundred and sixty miles, & in breadth, from joppa to Bethlehem, forty and six miles. 
i Deut 16.16.  And to what a number all the males appearing, 
Hieron. Epist. ad Dardanum.  (none being exempted upon any worldly pretence) would amount, it may be gathered by that great multitude, that were come to jerusalem, to keep the Passeover, when Vespasian the Emperor began his siege against it 
a josephus & alij.  being (as the Histories of those times report tricies centena millia, thirty hundred thousand. And whereas by the letter of the Law, the Males only were bound to appear, it is worth the marking, that the blessed Virgin would not take liberty in that kind, but went with joseph to celebrate those feasts, the father and the mother of jesus went to jerusalem, after the custom of the feast day 
b Luk. 2.42. .  
But in our days, amongst us, when God's worship is tied to no one place, neither to jerusalem, nor to the mountain 
c joh. 4 21. , but our Temples and Houses of prayer, wherein Christ is to be found, are according to the number of our Cities and Towns, so that it is but a step to them that dwell nearest, a Sabbath days journey to them that are remotest, to come unto them, there are too many, that whereas they should thrice a week appear before the Lord, scarce tread in the Courts of the Lords house thrice in a year, that with Simeon they may see the Lord Christ 
d Luk. 2.26.27. , there are too many dainty dames amongst us, that are so far from offering this free will offering with the Virgin, that they will not do the least part of that duty that is required of them in appearing before God in Zion, that are so far from never departing out of the Temple with Anna 
e Luk. 2 37. , that on the other side, they almost never come into it, and had need to be dealt withal, as those in the highways and hedges were, to bring them to the marriage feast 
f Luk. 14.23. , even compelled by the vigour of authority to come in, that God's house might be full on his Holiday. But enough hath been spoken of the place from whence they come, I will therefore proceed to speak of the place whither they come. To jerusalem.] jesus being borne at Bethelehem, they come to seek him at jerusalem. As the Church her self at the first sought her beloved, and found him not 
a Cant. 3.1.2. and 5.6. , so these first fruits of the Church that God would call of the Gentiles, at the first seeking for Christ, find him not. But how cometh it to pass (will some man say) that having run well hitherto, they should now go out of the way, that having hitherto followed the guiding of the heavenly light, and the showing of the star that went before them 
b Leo in Epiphan. , they should now have a mist before their eyes, & wander in darkness? The answer is, that out of the context telling us, that when they went towards Bethlehem, after their conference with Herode, behold the star which they had seen in the East, went before them again 
c Vers. 9 , Colligere promptum est (saith Piscator) We may gather that that star was hid from them for a time, which seemeth to have begun, when they came into judea. Ex hoc etc. 
e Chrys in opere imperfect in Matt. homilia. 2. , out of this place it appeareth, that when the star had brought the wise men somewhat near to jerusalem it was hidden from them, that being forsaken of the star, they might be compelled to ask for Christ, and to manifest him also in jerusalem. Their light failing them then, they soon went out of the right way, if a man walk in the night, he will both stumble 
f joh. 10.11. , and turn out of his way. And as these having lost the star their guide, soon lose their way, like the ship that without the Magneticus index, the sea compass or needle, would quickly run aside upon rocks and shelves: so the ship of Christ the Ark of his Church, if he the star of jacob, the day spring from an high 
g Luk. 1.78. , should not visit it to give light unto it, if the day star of his Gospel 
h 2. Pet. 1.19. , should not shine unto it, to show it the way, would never come into the haven, where it would be, but either fall upon the rocks of heresy, or run aground into the sands of Impiety, where it would stick fast, till it were broken in pieces with the violence of the waves of wickedness, like that ship that Paul's sailed to Rome in 
i Act. 27.41.  Now in that, when they know not whither to go, they come to jerusalem to seek for Christ, they have both motives and inducements in themselves to do so, and also God (who sitteth at the stern, and overruleth not only the falls & infirmities, of his servants, but also the impieties of the Prince of darkness, and the children of disobedience, for the fulfilling of his will, the showing of his power, and declaring of his name & glory 
a Rom. 9.17. ) hath his hand, his work and purpose herein. In themselves they have a double motive. First from natural reason, even the wisdom of the flesh, for where should they seek the King of the jews, but in the mother City of the jews, Which above the other Cities of judea, excelled amongst all the inhabitants, as the head in the body 
b joseph: de bell judaico. lib. 3. cap. 2. . Jerusalem civitas regia est etc. (saith Remigius 
c Remig: in catena aurea. ) jerusalem is the Kingly City, and they believed that such a child ought not be borne, but in the Kingly City. Humano sensu etc. (saith Leo 
d Leo serm. in Epiphan. .) By human reason they imagined, that the birth of the King which was showed unto them, was to be sought in the Kingly City. Here then by the way (for I mean not to insist upon the point) we may observe, that if the wisdom of the flesh be our leader in the things of God, it will soon misled us. For the world with all her wisdom, cannot know, find out the things of God 
e 1. Cor. 1.21.  the natural man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not receive, apprehend the things of the Spirit of God 
f 1. Cor. 2.14. . If flesh and blood be our Counsellor, it will soon mistake with Nicodemus 
g Ioh 3.9. , in the great Mysteries of godliness. For as the bands of men, which Benhadad King of Syria sent to lay hands on the Prophet Elisha, being smitten with blindness, in stead of coming to Dothan, went into the midst of Samaria 
h 2. King. 6.19. , so there hangeth such a mist of natural blindness over all the eyes of the sons of Adam, that in stead of seeking a Christ made of no reputation, they are ready to dream of, and seek a Christ all glorious without, rejoicing in the flesh, and crowned at Jerusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With great pomp and Solemnity.  
A second motive that they had to seek Christ at Jerusalem, is from that dim light, that had shined unto them in religion, from that little taste that they had of the word of God, concerning him that was to come into the World.  
They had heard of that Prophecy of Balaam a Gentile▪ spread abroad amongst the Gentiles, that a Star should come out of jacob, and a Sceptre rise out of Israel. 
a Num. 24.17.  No wonder therefore, that seeing his Star, they should acknowledge his birth, quam utique, etc. (saith Maximus 
b Maxim 9 homil. 3. in Epiphan. ) which if through Gods revealing of it, a Gentile could foretell, in like manner also a Gentile might acknowledge. Now Jerusalem, being the City of God, of the great King, 
c Psal 48.12.  the perfection of beauty: the joy of the whole Earth, 
d Lam. 2.15.  of which glorious things were spoken 
e Psal. 87.3.  even amongst the Heathen, wherein God had set his Temple, and put his name, and wherein devout men, of every nation under Heaven, that came from far for Gods great and glorious name, used to dwell 
f Act. 2.3.  and whither the Eunuch, and other devout men came to worship: 
g Act. 8.27.  where should they (judging according to the appearance, of that slender light that had shined unto them) seek for this Star of jacob, (whose birth they acknowledged, by this new Star concurring with the prophecy) but in Jerusalem, where God would be worshipped? Quare venerunt Hierosolymam? etc. (saith Haymo 
h Haymo in Exposit. huius evan ) Why came they to Jerusalem? They were Astrologers, when they saw a Star which they had not seen before, they began to think what manner of Star it might be! when they thought this, they remembered the Prophecy of Balaam! when they read this; and saw that the Star was risen, they presently knew that the Lord was borne in judea: therefore they come to Jerusalem. And indeed it was the custom of Foreign Nations: that when they saw any wonder in the Heavens: they would go, or send to Jerusalem, where the knowledge of God was, as they did in the time of Hezekiah, when the Sun went back ten degrees. For Merodach Baladan, King of Babylon sent Ambassadors to him, to inquire of the wonder that was done in the Land 
a 2 Chro. 32.31.  Ad inquirendum prodigium prout obseruatum fuerat a Chaldeis, 
b junius in 2. reg. cap. 20.  to inquire of the wonder, as it had been observed by the Chaldeans. Now in that they had some show, some colour in Religion, for this mistaking of the place of Christ's birth: we may here be instructed, how easy it is to err in the best matters, for as the blind man but half enlightened, took men to be trees, 
c Mark 8.24.  so men newly converted, being but Babes: in whom Christ is but begun to be form, and not able to discern the things that differ, may easily take shadows, for substances, likely hoods and outward appearances, for truth itself, wild grapes for good fruit, a show of godliness: for the power of godliness itself. For thus in matters of our holy faith, and salvation, many that are unlearned: children in understanding, are deceived, to take that filthy harlot of Rome, for the true spouse of Christ, that den of thieves, cage of unclean Birds for the Temple of God, Antichrist sitting in the Temple of Christ, for his Vicar, his Steward set over his house, Satan's messenger: for Angels of light, Wolves in sheeps clothing: for faithful Pastors, the Idol of the Mass: for the true propitiatory Sacrifice of Christ, bastard Sacraments of man's invention: for legitimate Sacraments of Christ's institution, lip-labour in an unknown tongue: for devout praying; will-worship, which God hath not required: for a reasonable serving of him; distrust, and doubtfulness of Salvation: for a saving faith; calling upon the Saints and Angels, falling down before Stocks, and Stones, for the way by which in humbleness of mind they must go unto God, and in a word their whole heap of Gibeonitish trash, 
a Ios. 9.4.  and ceremonies for ancient unwritten verities coming from Christ and his Apostles.  
Again in matters of christian conversation, men are easily beguiled to take worldly sorrow for Godly sorrow, Esau's Tears, for Peter's Tears, Ahabs' Repentance, for Manasseh's Repentance, Pharisaical giving, for good Almes-dooing, Lip-labour for Praying in the Spirit, Pharisaical boasting before God and the World, for sound and hearty Thanksgiving; drawing near unto God with the Lips, for drawing near unto God with the Heart, Yea, and every Vice: for some seeming Virtue. Superbia celsitudinem imitatur, etc. (saith Saint Austin 
b August. confess. lib. 2. cap. 6. ) Pride imitateth magnanimity, Curiosity seemeth to affect a desire of knowledge, Ignorance also is covered with the name of Innocency, Prodigality carrieth a show of Liberality. Vitia nobis sub Virtutum nomine obrepunt, (saith Seneca 
c Seneca Epist. 45. ) Vices creep on us under the name of Virtues, Rashness lurketh under the title of Fortitude, and the Coward is taken for a Wary man.  
Since than we may be so quickly deceived with the hurtful weeds of the Field being like to the wholesome Herbs of the Garden, it shall be good for us not to judge according to the outward appearance: but to weigh and try every thing in the Balance of the Sanctuary, and to hold fast only: that which is truly and certainly good. 
d 1. Thes. 5.2.   
But as joseph said to his Brethren, about their selling of him into Egypt, It was not you that sent me hither: but God 
e Gen. 45 8.  not they alone, but God had his finger, his work in it, and they did whatsoever his hand, and his Counsel determined before to be done: 
f Act. 4.28.  so it was not of themselves alone that they came to jerusalem to seek Christ, but it was the Lords doing, who bringeth them hither that he might provoke Israel to jealousy by them that were no people 
a Rom. 10 19 , Deferuntur Magi etc. (saith Hierome 
b H●oron●● exposit●●ms 〈…〉. ) the wise men are brought by the leading of a star into judea, that the Priests, being asked of the Wisemen where Christ was borne, might become inexcusable about his coming. Fides ista Magorum (saith Chrisostome 
c Chris●●● him● 4. 〈◊〉 Epiphan. ) this faith of the Wisemen, is the jews condemnation: they believed their own Prophet (Balaam) these would not believe so many Prophets: they confess him being an alien, these do not acknowledge him being their own, he was known of the Gentiles, he was not known of the jews; he was acknowledged by the Church, he was not acknowledged by the Synagogue.  
They come to jerusalem, ad confusionem judaeorum (saith the same Author 
d Chrysost. in opere impers: hom 2. in Epiph. ) for the confounding of the jews, because the Gentiles being confirmed only by the sight of a star, did seek Christ even in foreign Countries; and the jews reading from their infancy the prophecies concerning Christ, did not receive him being borne in their coasts.  
And to this purpose hath Maximus a pleasant and passionate Apostrophe, a turning of his speech unto the jews. Quousque judaee durissirre (saith he 
e Maximus hom. 2. ●n Epiphan. .) How long, O thou obstinate jew, wilt thou continue with thine ear stopped, thine eyes shut, and thine heart faithless? Behold now, after those Sermons of the patriarchs, after the Prophecies of the Prophets, Christ is also preached by the Gentiles. If thou refusest to believe thy fathers, who from the beginning of the World, have by infinite Holy Prophecies, spoken of the coming of the everlasting King, believe these men now at length which testify, not that he shall be borne hereafter, but that he is already borne with thee, and for thee. What great frowardness, and deadly obstinacy is there in thine heart, that thou only hearest not that which all men speak, thou only abhorrest that which all men believe, thou only makest none accounted to see that which shineth out of heaven? A Virgin hath conceived with thee, and a stranger taketh notice of the birth of thy Virgin, the Angel's words cannot persuade thee to thy salvation, and yet one star bringeth the wisemen unto thy Christ.  
Thus, then through the hardness of heart that was come unto Israel 
a Rom. 11.25. , Christ revealed unto them by these wise men, was a saviour of death unto death unto them. Thus, he could not have done more to his Vineyard then he did, but it would not bring forth good but wild grapes only 
b Isai. 5.4. , thus, he would have gathered the children of jerusalem together, as an hen gathereth her chickens under her wings, and they would not 
c Mat. 23.37. . Beloved, let me conclude with the words of exhortation to ourselves: let us not make Israel's sin ours, Israel's punishment ours. Let there not be such a spirit of slumber upon us, that Christ should be preached unto unto us, as the great book of the creatures is published to the world, to make us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
d Rom. 1.20. , without apology, without excuse for ourselves, that his peace should be preached unto us, and we not be the sons of Peace 
e Luk. 10.5.6.  that his Kingdom should come near unto us, and we be deeper in the condemnation of hell in the last day 
f Luk. 10 11.12.  than Sodom itself, but let us with Zacheus receive him joyfully 
g Luk. 19.6. , and when we are possessed of him, let us, with the two Disciples that went to Emaus, constrain him to abide with us 
h Luk. 24.29. , use a kind of holy importunity and violence (such a violence as the Kingdom of Heaven suffereth 
i Matt. 11.12. ) to keep him in our coasts, that so he may give unto us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 right or prerogative, to be the sons of God 
k joh. 1.12. , even to be heirs of God and joint heirs with him, of that inheritance incorruptible, undefiled, and that fadeth not away, reserved in heaven for us by him, to whom with the Father, the Son, and the Holy Ghost, three Persons and one God be a scirbed greatness, and Power, and Glory, and Victory, and Majesty now and for ever. Amen.  
The end of the second Sermon.   

The third Sermon.  
IN the earthly buildings, he that beginneth to build and finisheth not, maketh himself a mockingstocke to the beholders 
a Luk 14.29.30. . Let it not then be grievous unto any, that I (a poor builder in the house of God, according to the measure of the grace that is given to me 
b 1. Cor. 3.10. ) should finish the work that I have begun, and add the roof to the foundation that I have laid upon this text already.  
Now in the bill (as it were) of the particulars of this text (the total sum and substance whereof, is a narration, a description of a solemn coming and inquiry for the new borne Messiah) there remains upon mine account that I made of them, the three last to be scanned, and examined, namely the form of the inquiry. Where is he that is borne. King of the jews?] The moving cause that brought them to come and inquire, for we have seen his star in the East] and lastly the final cause and end of their coming, and are come to worship him.] Of these three, if I render an account at this time, the whole bill will be perfectly discussed, and cleared in every particular. To peruse and scan them in their order, I must first begin with the form of inquiry that they make here saying.  
Where is he that is borne King of the jews?] There is a little diversity about the reading and meaning of these words, some reading them according to the course of the words in the original, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Where is he that is borne King of the jews, and interpreting them, that the Wisemen should ask, for him, qui minimè natus est etc. 
a Beza in locum. . Who was not borne a private man, but the King of the jews, from his very cradle, and factitio regi naturalem opponere 
b Maldonat. in locum. , and oppose the natural King against the made King: others, where is the King of the jews that is borne 
c Beza, Piscator Geneua translat. , and maintaining that there is a traiection or transposing of the words from their Grammatical order in the original, according to that manner of speaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
d Luk. 19.38.  Blessed be he that cometh a King in the name of the Lord (for so we must turn the words, if we follow the literal order) for, blessed he the King that cometh in the name of the Lord.  
Now in that they style this new borne Babe King of the jews, It may say with Austin, multa consideranda sunt hi● 
e August. serm. 66. do diversis. . I is worthy our consideration to examine, First why they call him the King of the jews, not by any other name. Secondly what King they mean him to be? For these are good and profitable considerations, and none of those vain and unprofitable questions, which in these Lectures I have professed to shun. For the first, if the prophecy of Balaam a Gentile, dispersed amongst the Gentiles, concurred with the star to give them the knowledge of this hidden mystery (which is the judgement of Antiquity) then without controversy this title was built upon the foundation thereof, for it giveth unto him Kingly power and pre-eminence.  
There shall come a Star out of jacob, and a Sceptre shall arise out of Israel, and shall smite the corners of Moab, and destroy all the children of Sheth! out of jacob shall he come, that shall have dominion, and shall destroy him that remaineth of the City, 
a Num. 24.27.19.  Sceptre, having Dominion, Smiting, Destroying, give unto him the marks, Name, Nature of a King.  
Again, the Star that appeared unto them, did portend, that he that was borne was a King. At the birth and death of great Princes, there have been oftentimes. Ostenta a sole, Lunâ & Stellis: Signs and wonders from the Sun, Moon, and Stars. To instance in one or two amongst many, Mithridates Rex (saith I●stine 
b I●stin lib. 37. H●●. or. in mit. ) In the year that King Mithridates was borne in, and in that that he began to reign in, a blazing Star at both times so shined, for seventy days, that all the Heavens seemed to be on fire. And because happily we will be most delighted with our own Histories herein. Sub Henerico tertio, etc. 
c Polid. virg. lib. 16. Histor. Anglic.  In the Reign of Henry the third, King of England, Otho the Pope's Legate, baptized Henrys son, Edward, about whose birth there appeared a Star of great bigness, certain days before the rising of the Sun, which was carried alongst the Heavens with a swift and speedy course, sometimes showing fire before it, sometimes leaving smoke behind it.  
Besides this, as the finger of God (as I formerly showed) brought them to Jerusalem, to take away all excuses from the jews, so it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without Gods doing: that they here inquire for the new borne Messiah, under the name of the King of the jews. God would hereby let the jews see (though seeing they would not see) that he whom they looked for was come into the World. For both in the prophecies that went before of him, he is styled and called a Ruler, out of Bethlehem Ephrata shall he come forth to me, that is to be a Ruler in Israel, 
d Micah. 5.2.  A King, rejoice O Daughter of Zion, Shout O Daughter of Jerusalem, behold thy King cometh unto thee, 
e Zach. 9.9.  and innested with all princely power for all eternity: Unto us a Child is borne, unto us a Son is given, and the government shall be upon his shoulders-of the increase of his government and peace there shall be none end, 
a Isa 9.6.7.  and also the jews themselves, were fully persuaded, that the Messiah, when he came would deliver Israel out of their Temporal servitude, 
b Luk. 24.21.  and restore again the kingdom to Israel, 
c Act. 1.6.  out of which persuasion, at one time they would have made him a King 
d joh. 6.15.  by force, at another time they cried out in their solemn acclamations to him: Blessed is the King that cometh in the name of the Lord. 
e Luk. 19.31.  Therefore God would have Christ published unto them by the name of the King of the jews, ut ad suscipiendum regem beneficio sibi blandiente concurrant: 
f Chrisost. homil. 7. in Matt. 2.  That they run to receive this King, through the allurement of the benefit.  
Secondly, it is to be considered, what manner of King they mean him to be, whither a King of this World: which he himself denieth, 
g joh. 18.36.  or else the King eternal 
h 1. Tim. 1.17.  the only Potentate, the King of Kings, and Lord of Lords, 
i 1. Tim. 6.15.  Quid Magi venientes dixerunt, etc. (saith Saint Austin, 
k August. serm. 31. de tempore. ) Why do these wisemen that come say: where is he that is borne King of the jews? What meaneth this? Were there not so many Kings of the jews heretofore? Why do they so greatly desire to know, and adore the King of another Nation? They would never seek after this with so great devotion, desire it with so zealoas affection, if they did not acknowledge him King of the jews, who is also the eternal King. And to the same effect he speaketh, 
l August. serm. 35. de tempore.  Non utique etc. These far strangers, and aliens altogether from that Kingdom, could never think that they did owe so great honour to such a King of the jews, as was wont to be there: but they had learned that such an one was now borne; by the worshipping of whom they doubted not to obtain their salvation before God: for he was not of age to be flattered by man, he sat upon no royal Seat, he wore no purple, no Crown glittered upon his Head, no pompous Train of his, nor terrible Army, no fame of his glorious Battles drew these men from far Countries unto him, with so earnest desire to worship him. He lay in a Manger, a Child newly borne, little in Body, contemptible for his Poverty, but in that little one was hid some great things. Therefore they did as Saint Cyprian speaketh, 
a Cypr. serm. de Stella & magis.  profiteri regem & Deum, profess him to be both a King and God, and (as Chrysostome also) 
b Chrys. hom. 1. ex variis in Mat  aliud Oculis corporis, aliud visu mentis aspiciunt, they behold one thing with the eyes of their Body, another thing with the eyes of their mind, Now when thus boldly, thus confidently, they propose their interrogatories in the Streets of Jerusalem, and ask for the King of the jew; that was newly borne, even in the hearing of Herod, (of whom I may speak, as it was said of Boniface the eight) He entered like a Fox and reigned like a Lion,) istud nequaquam, etc. 
c Chrys. homil. 6. in Mat.  They could not be ignorant of this, that coming into a City wherein another King reigned, by speaking such Words, and naming another King of that People, they would stir up a thousand Sword about their ears. Therefore the imperfect work upon Matthew that carrieth Chrysostom's name, questioneth and resolveth this matter thus. Numquid nesciebant, etc. 
d Chrys. in opere imperf. hom. 2.  Did they not know that Herod reigned in Jerusalem? Understood they not the justice of the Law? that whosoever, whilst one King is alive, pronunceth another to be King, and adoreth him, looseth his life as an instrument of an Usurper, but whilst they think upon the king to come, they fear not the King present. Had they not before their Eyes the danger of Death, when they went about such an unlawful thing: But they cared not for Death, if they had, they would never have been so bold. All this while they had not seen Christ, and yet were they ready to die for him, Oh happy wisemen, whom the presence of a most cruel King, before ever they knew Christ, became his Confessors.  
Hear then these worthies of the Gentiles, through faith, out of weakness, became strong, a believing sincerely in their hearts, confess boldly with their Mouths, 
b 2 Cor. 4 13.  and like to Moses seeing him that is invisible 
c Heb. 11.17.  fear not the wrath of a mortal King, whose breath is in his Nostrils, and who though he kill the Body, cannot touch the Soul. They are then (as Paul said of old Israel in another case) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
d Cor. 10.6.  Patterns Ensamples to us, to profess with Timothy, the good profession of our Faith before many Witnesses, 
e 1. Tim. 6.12.  even the Eyes and View of the present World: and with David, not to be ashamed to speak of God's Testimonies before Kings, 
f Psal. 119.46.  not to serve from God's Testimonies: though our Persecutors, and Oppressors were many. 
g Psal. 119 157  Herein we must be followers of Christ jesus the Author and finisher of our Faith, who witnessed a good confession before Pontius Pilate the judge that condemned him, 
h 1. Tim. 6.23.  and of Abraham the Father of the Faithful, who built Altars to the Lord, and called upon the name of the Lord, when the Canaanite, an Idolatrous Nation, that served other Gods, was in the Land. 
i Gen. 12.6.7.  For then we especially show that the love of Christ is in us, when we abide with him in tribulation, that we come to him sincerely, when we take up the Cross and follow him, 
k Mat. 16.24.  Non est magnum si tunc a Dei Testamonijs non declines, cum te nullus persequitur. It is no great matter if then thou goest not astray from God's Commandments, when no man persecuteth thee. It is no great matter to be as resolute as Peter, when no danger is at hand; to march under the banner of religion, when authority alloweth it, honour and prosperity followeth it, but then to endure when the heat of the Day ariseth, when the fiery trial cometh. is a proof of our rooting and grounding in Christ. The Devil himself knoweth that Trouble is the best Trial of Religion, and therefore thinking job to be but a Temporizer, one that served God for worldly need, he would have him tried by adversity, Lay now thine hand upon all that he hath, and he will curse thee to thy face 
a job. 1.11.   
Scilicet ut fulvum spectatur in ignibus aurum,  
Tempore sic duro est, inspicienda fides.  
Good gold from dross is in the sornace tried,  
And faith from falsehood in trouble descri'de.  
The soldiers courage is not so well seen in the camp, as in the battle, when they close together, Pede pes densusque viruir, foot by foot, and man close with man. The mariners skill is not so well discerned, Cum placidum ventis stabit mare, When there is not a wag of wind, as when unâ Eurusque Notusque ruunt, creberque procellis Africus etc. When all the winds hurry together. And the constancy and courage of the soldier of jesus Christ, is best seen and shown, when tribulation ariseth, when he can endure to the end, though he be hated of all men for Christ's sake 
b Matt. 10.22. , It is the protestation of the Church of the jews, That their heart was not turned back, nor their steps declined from God's way, though God had sore broken them in the place of Dragons, and covered them with the shadow of death, that they had not forgotten the name of their God, nor holden up their hands to any strange God, though for his sake they were killed all the day long, and counted as sheep for the slaughter 
c Psal 44.18.19.20.21.22.  Shidrach, Meshach and Abednego, would not forsake the Lord their God whom they served, to fall down before the idol that Nabuchadnezzar had set up, though the King's anger were the messenger of death unto them, but were even fortiores ignibus, stronger than the fire itself 
d Dan. 3. , Daniel would not intermit his ordinary devotions, which he had formerly used, no not for a little time, though the decree of his casting into the lions Den were signed, and unalterable, according to the Law of the Medes and Persians 
a Dan. 6. . Let us not then be ashamed of Christ and his Gospel, when for the same, we come before the Herodes, the Princes of this world, but let us confess him boldly before them, who when they have killed this mortal body the base part cannot come near our immortal soul the better part.  
And let us not with Nichodemus be such cowardly professors, that we should come to him by night 
b joh. 3. , doing the works of light in the darkness, nor with joseph of Arimathea, be his Disciples in hidde-locke for fear of trouble 
c Ioh 19 38. , nor with the Parents of the blind man 
d joh. 9.22. , and many of the jews believe in him, but not dare to confess him, for fear of being put out of the Synagogue 
e joh. 12.42. : but let us be strong in the Lord, and in the power of his might, that we may be able to stand and withstand in the evil day 
f Eph. 6.10.13. : let us with Paul be ready not be bound only, but also to die at jerusalem for the name of the Lord 
g Act 21.11.12.13. : not pass for all that may happen, nor reckon our life dear, so that we may fight the good fight of Faith and a good Conscience, and let us cast our expenses, count what it will cost us, and resolve to endure the heat of the day, as Chrysostome did to bear whatsoever the Empress Eudoxia would inflict upon 
h Histor. tripart. lib. 10. cap. 18.  him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith he 
i Chrys. in Epist. ad Cyriaeum Episcopum. ,) If the Empress will banish me, let her banish me, the earth is the Lords and the fullness thereof. If she will saw me asunder, let her, I have Esay for an example. If she will throw me into the Sea, I remember jonas. If she will cast me into the Furnace, I have the three Children that counsel me this. If she will cast me to wild beasts, I remember Daniel cast to the Lions in the Den. If she will stone me, let her, I have Stephen the first Martyr. If she will take mine head, let her take it, I have john the Baptist. If she will take my goods, let her take them, naked came I out of my mother's womb, and naked shall I return. The Apostle telleth me, that God accepteth not the person of man, and, if I should yet please men, I were not the servant of Christ, and David armeth me saying, I spoke before Kings and was not ashamed. I have been sufficiently accountable for the first particular, I pass to the next: the moving cause that bringeth them to come and inquire.  
For we have seen his star in the East.] Of all the senses, wherewith God hath endued man for preservation of nature, there are two, the hearing and the seeing, that are as windows, whereby he revealeth Divine mysteries, and conveyeth supernatural truths unto the mind. For by hearing he acquainteth us with his will and word, faith cometh by hearing 
a Rom. 10.17. , and let h m that hath an ear, hear what the spirit saith to the Churches 
b Reu. 2.7. . And by seeing his works, either of nature in the creation and preservation of the universal, or beyond nature, in the wonders that he doth: we learn that the workman is God alone, that none is like him 
c Isai. 46.9. , and that he is to be praised for his wonderful works to the sons of men 
d Psal. 107 8. . The invisible things of God, even his eternal power & Godhead, are clearly seen, being understood by the things that are made 
e Rom. 1.20. . The heavens doelare the glory of God, and the firmament showeth his handy work 
f joh. 2.11. & 6.14. . And by miracles, our Saviour manifested his glory, and wrought faith in the hearts of them that saw them, as here, Nova stella novum adventasse hominem revelabat 
g Max. hom. 2. in Epiphan. . A new star showed that a new man was come. And they call it here his star, quia quamvis etc. 
h Idem. homil. 4. in Epiph. , because although all the stars being created by him are his, yet this was Christ's more peculiarly, because it did specially show his coming. And the rest of the stars were made, that they might distinguish the times, and courses of this world, but this was commanded to appear, that the Lord of the world, and the time of heaxenly Kingdom was at hand.  
Now, eo nascente etc. 
a August. serm. 34. de temp. , at his birth, a new light was revealed in a star, at whose death the old light was veiled in the Sun. At his birth, the heavens shined with a new honour, at whose death hell trembled with a new fear, at whose resurrection his Disciples were inflamed with a new love, at whose ascension the Heavens obeyed with a new service.  
And our saviours birth was not only honoured with this new sign from heaven (a thing which at another time the Pharisees desired 
b Matt 16.1. , though now it would not work upon them) but also, omnia nova (saith Chrysostome 
c Chrys. hom. 1. ex varijs in Matt. ) All things both new and going beyond human admiration, do meet in the Lord's birth. An Angel speaketh in the Temple to Zachary, and promiseth that Elizabeth shall have a son. The Priest not believing the Angel, is dumb, the barren conceiveth, a Virgin bringeth a child. john being inspired leapeth in his mother's womb. Christ our Lord being borne, is told of by an Angel— the Angels were glad, and the shepherds rejoice.  
There were multa documenta (saith Leo 
d Leo serm. 5. in Epiphan. ) Many instructions which by manifest tokens declared that the Lord was borne, either when the Blessed Virgin Mary heard and believed, that she should conceive by the Holy Ghost, and bring forth the Son of GOD, or when at her salvation john Baptist being in his mother's womb and not yet borne, leapt with a prophetical exultation, and did (as it were) cry in the womb of his mother. Behold the Lamb of God which taketh away the sins of the World, or when at such time as the Angel told of the birth of the Lord, the shepherds were compassed about with the glory of the Heavenly army. Now for the questions wherewith the curiosity of man hath loaded this particular, what this star was, whether one or many, whether newly created, or one of the old stars created from the beginning, whether a real star, or a Comet, or an Angel in figure of a star, whether it was seated in the firmament or in the air, whether it rose in the East, or they being in the East saw it in judea, whether, they saw it and none others, how it moved, whether circularly or right forward, when it first began to appear, and when it ceased, they are but aranearum telae, in quibus retexendis tempus non collocabo, Spider webs, which I will not spend time to unweave; the knowledge of them will make us never a whit nearer to heaven, and the ignorance of them will nothing hinder us from coming there. Only illud inquisitione dignum puto, unde ad hunc illi potuerunt intellectum venire (saith Chrysostome 
a Chrys. homil. 6. in Matt. ) I think this point worth the ask how they could come to the understanding, that this star did portend the birth of the Messiah, & quis eos in hoc suscitasse credatur, and who may be thought to have stirred them up hereunto. For solution whereof I may say, that besides the prophecies, of Balaam (whereof I have already spoken) of Daniel about the seventy weeks & the coming of the Messiah 
b Dan. 9.24.26. , (which by reason of the captivity of Babylon were spread abroad amongst the Gentiles) of the Sybillas (which though some condemn for feigned, because they speak some things of Christ more plainly than the holy Prophets) yet Saint Austin thinketh that they prophesied by the same Spirit of God to the Gentiles, by which the Prophets prophesied to the people of the Hebrews 
c August. lib. 18. de civit dei cap. 18. , of whom one saith 
d Samia Sibylla. .  
Huma no quem Virgo sinu inviolata fovebit,  
Annuit hoc caelum rutilantia sydera monstrant.  
Whom in her arms a Virgin pure shall hold,  
The heaven showed, the shining stars foretold.  
Besides these I say that God did singulariter excitare illos, stir them up particularly. Magnitudinem significationis intelligunt (saith Leo 
a Leo serm. 3. in Epiphan. ) They understand the depth of the meaning by divine inspiration, which did so work in their hearts, that they could not be ignorant of the mystery of this great Vision, and that that, which was unusual to their eyes, might not be unknown to their minds. And so Chrysostome answereth his own question 
b Chrys. hom. 6. in Matt. , This seemeth to me not to be the stars work alone, but Gods also, by whom their mind was stirred up hereunto, whom we may read to have done such a thing in Cyrus' King of Persia, preparing him, and stirring him up to deliver the people of the jews from the yoke of captivity 
c C●ro. 36.22. and Ezra. 1.1. , And to the same effect he speaketh also, forte miratur aliquis etc. 
d Chrys. homil. 1. ex varijs in Matt. , Happily some man may wonder how the wisemen could know the birth of our Saviour by the sign of a star! We say that this was the gift of God's grace. And Baronius a great Rabbi amongst our adversaries maketh no bones to say, that all the fathers agree that these Magis, were brought to Christ, as well by the inward light of the Spirit, as by the outward light of the star 
e Baron. tom. 1. Annal. pag. 55. .  
But to come out of the Labyrinth of these questions, to that which may minister edifying to the hearers, as Moses upon the Mount Nebo 
f Deut. 34.1.2. , saw the glory of the Land of Canaan, so we in this bringing of the wise men to Christ by a star, may as in a mount of visions, see a twofold glory of the Lord. First a glory of his goodness, in that he calleth them by a new star, that had abused all the old stars to impiety and superstition, making the stumbling block whereby they fell, to be the star whereby they should rise again. Quare per stellam 
g Petrus Chryso. Log. serm. 157. , etc. Why by a star? That through Christ, the matter of their error might be an occasion of their salvation. Of his goodness, I say, in that he doth as it were, uti foro serve the time here, fitting himself to their disposition, and catching the fish by the bait wherewith it would soonest be taken. Inquis oportuit mitti Prophetas potius (saith Chrysostome 
a Chrysost. bomil. 6. in Matth.  &c.) Thou wilt say that Prophets should rather have been sent, but the Wisemen would never have believed Prophets, or that he should have spoken to them with some voice from heaven, neither would they have cared much for that. Or that he should have sent an Angel, but happily they would have slightly regarded him. Therefore God leaving all these, calleth them by those things which custom had made familiar unto them, by his wonderful gracious carriage of the matter, even stooping to he salvation of men. And a little after, and so in imitation hereof, Paul taking occasion from the Altar, disputeth with the Gentiles, and bringeth forth testimonies out of their own Poets; and for a while preacheth Christ to the jews without forbidding of circumcision, and from the sacrifices taketh the beginning of his doctrine for them that yet lived under the Law. For because every one is greatly in love with his own custom, both God, and the teachers that he sent for the salvation of the world, take to themselves matter to speak of from the custom of every nation. Think it therefore no strange matter, that the Wisemen are called by a star. Quoniam Astrologierant etc. (saith Theophylact 
b Theophyl. in ho Euangel. .) Because the Wise men were Astrologers, therefore God bringeth them by a familiar sign, as he brought Peter a Fisher man by a multitude of fishes unto the name of Christ, and caused him to wonder. And so john Baptist used Baptism 
c Muscul. in locum. , a matter familiar to the jews (for washing was much in request with them 
d Mar. 7.1.6. ) that thereby he might prepare a people to the Lord. Thus doth God (as Saint Austin speaketh) ad se homines miris modis adducere, bring men unto him after wonderful sorts, and becometh all things to all men, that by some means he might win some of them.  
Secondly we may see here a glory of our Lord and saviours greatness, in that his baseness in the flesh, his being in the form of a servant, is accompanied still with some marks, of his Deity, of his being in the form of God, that so where the one did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cause any occasion of error, the other might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take away the error again 
a Gregor. Nazianz. in oral. 2. de filio. . For thus in praesepe iacebat (saith Austin 
b August. serm. 30. de tempore. ) he lay in a Manger, and yet brought the wise men from the East, he was hidden in a Stable, and yet acknowledged in the heavens, that being acknowledged in heaven, he might be manifested in the Stable. Cum ipse dominus noster (saith Maximus 
c Maximus homil. 3. in Epiphan.  &c.) When our Lord according to the Law of man's birth, being a little one and an infant, cried in his cradle, and was wrapped in swaddling clouts, yet then a wonderful star from an high showed his greatness to the whole world. And Quamuis (saith he 
d Maximus homil. 4 in Epiphan. .) Although he covered his Godhead with the Mantle of our body, yet heaven showed him, and the earth knew him to be God.  
Gregory Nazianzen hath an excellent passage to show how the glory of his godhead, went as it were, hand in hand with the meanness of his manhood from his cradle to his cross 
e Greg. Naz. ubi supra. , I will recite it, though it be somewhat long.  
He was borne of a woman, but a Virgin, that as man, this as God; he was carried in the womb, but he is known to the Prophet being also in the womb, and leaping before the Word by whom he was made: He was wrapped in swaddling clouts, but when he riseth he pulleth off the clothes, that he was buried in: He is laid in a Manger, but he is glorified by the Angels, signified by the star, adored by the Wise men: He was made fly into Egypt, but he maketh the idols of Egypt fly: He had neither form nor beauty to the jews, but to David he was more beautiful than the sons of men, but upon the Mountain he shineth, and is brighter than the sun: He was baptized as man, but he washeth away sins as God, but it was to Sanctify the waters (and the Holy Ghost descendeth upon him, and the Father giveth him a testimony as being God) he was tempted as man, but he overcometh as God, but he biddeth us be of good comfort, because he hath overcome the world: He was hungry, but he fed thousands, but he is the Bread of Life that came from heaven: He was thirsty, but he cried, if any man thirst, let him come to me— he was weary, but he is the rest of all them that are weary, and heavy laden. He is heavy with sleep, but upon the Sea, he is light, but he rebuketh the winds but he lifteth up Peter ready to be drowned: He payeth tribute, but out of a fish, but he is King of them that require it. He is called a Samaritane, and one that is possessed with a Devil— but he is acknowledged of the Devils, he driveth out the Devils, and sendeth legions of Friends into the Deep, and seethe the Prince of the Devils falling as lightning. He is stoned, but not vanquished. He asketh where Lazarus was laid, for he is a man, but he raiseth Lazarus, for he was God. He is sold, and that very cheap, for thirty pieces of silver, but he redeemeth the World, and that with a great price, even his own blood. He is weak and wounded, but he healeth every disease & every sickness. He is brought to the Cross, and fastaned to it, but by the Cross he restoreth life, but he saveth the Thief that was crucified with him, and causeth darkness, but the Veil of the Temple renteth, but the stones cleave a sunder, and the dead are raised: He dieth, but he maketh alive, and by death destroyeth death: He is buried, but he riseth again; Thus that no man might stumble at his humiliation in the flesh, the glory of the Godhead manifested itself still therein.  
But that I may draw towards an end of mine account for the whole bill here, I come to the last particular, which is the final cause and end of their coming.  
We are come to worship him.] And this though the last in order, is the weightiest of all the particulars here in nature. For upon it hangeth not only the grace, but even the goodness and virtue of all that formerly here they do, and of all the circumstances, that make this work of theirs so commendable, yea so admirable unto us. For it is a ruled case of the Logicians, that Vltimus finis solus perfecit tam agentem quam actionem: The chief end alone doth make perfect as well the doer, as the action, & again, Qualis finis talis actio, such as the end is, such is the action; so that to have come presently upon Christ's birth, and that when bloody Herode reigned, to have come so far a journey, even out of the East to Jerusalem, the place that God had chosen to put his name in, to have inquired so solemnly for the new borne King of the jews, and to have been led thither by the guiding of a star, had been nothing if the end had not commended the action: yea had been abominable rather than admirable, if they had come, not to worship him (as they both profess and purpose) but to worry him, as Herode intended when he would have gone unto him, howsoever he pretended to adore him. We may here then as in a glass, see what should be the very final cause and end of our coming unto Christ (who though he be not bodily present with us, yet secundum ●aesentiam maiestatis 
a August. tractat. 50. in joh. , is ever in the assembly of his Saints) which is, to yield him the homage that we own unto him, the honour that is due unto him, either in bringing our oblations and sacrifices unto him, or in receiving from him, the treasures that he doth impart unto us by his Word and Sacraments. All other ends that men propose to themselves in coming unto him, are not ends, but rather aberrations from the true end. And as it were better never to know the way of righteousness, then after knowledge of it to turn from it 
a 2. Pet. 2.21. , so better it were, never to come to Christ at all, then to mar our coming in the end thereof, to cause that quod officio videtur bonum, in the work seemeth to be good, to be ipso non recto fine peccatum, a sin for want of a right end 
b August. contra julianum pelagian. lib 4. cap. 3. . For thus men do, when either they come unto him for the belly and for pleasures, as the people followed him for Loaves, and as Bernard complaining of pomp and luxury of the Clergy of Popery in his time said pro huiusmodi volunt etc. 
d Bernard sermon 37. super Cantica. . 
c joh. 6.26.  For these matters they willbe, and become rulers of Churches, Deans, Archdeacon's, Bishops, Archbishops, or for honour and preferment like to Zebedeus sons, who desired to sit one on his right hand, the other on his left hand in his glory 
e Mar. 10.37. , or like to Diotrephes for love of preferment 
f 3. Epist. joh. 9 , or of curiosity because they would see some great works wrought by him, as the Pharisees and Sadduces come to him, desiring him that he would show a sign from heaven 
g Mat. 16.1. , and as Herode, who desired to see Christ, because he hoped to have seen some miracle done by him 
h Luk. 23.8. , or of Hypocrisy, because they would put a fair Vizard upon a foul face, and cover their evil deeds with a good profession, being (as Saint Austin speaketh) in superficie boni, in alto mali, good in the out side, bad in the inside, or of vain glory, as our saviours brethren would have had him gone up to the feast of Tabernacles that he might be known openly 
i joh. 7.3.4. , and that with the Pharisee they might seem better and holier than other men 
k Luk. 18.11. , that with Simon Magus they might seem to be some great men 
l Act. 8.9. , sunt qui scire volunt, ut sciantur (saith Bernard 
m Bernar serm. 36. super Cantica. ) There are some that would have knowledge that they might be known again; or for their corporal need only, as the nine Lepers that roar out for mercy that they may be cleansed, but have not a word of praise in their mouths to glorify God with, when they are delivered 
a Luk. 17.17. , or which is worst of all, out of malice and mischief, as the Pharisees Disciples and the Herodians came unto him to entangle him in his talk 
b Mat. 22.15. , as the officers sent by the High Priests, to take him 
c joh. 7.32. , and as judas one of them that did eat bread with him to betray him 
d Mat. 26.47.   
But to speak somewhat of this honour that they give here to Christ, it is the opinion of some 
e Caluin, Musculus. , that they give unto him civil adoration, as taking him to be a great Prince, not religious adoration, as acknowledging him to be God. But in mine understanding, both all Antiquity and the truth itself stand on the other side. Putas adorassent infantem etc. (saith Chrysostome 
f Chrys. in opere imperf. in Mat. homil. 2. ) Thinkest thou that, they would have adored an infant that did not understand the honour of adoration, unless they had believed that there was some Divine power in him. Therefore they gave this honour, not to his Childhood that understood nothing, but to his Godhead that knew all things. Nec apud sensus eorum 
g August. serm. 29. de tempore.  etc. Neither in their understanding, doth the baseness of his birth diminish the glory of his Godhead— with their eyes they see man, by their service they confess him to be God— he was scene in the Manger, but he did bear rule in Heaven. And therefore the Wisemen humbled themselves because they saw the stars do him service. For they knew him to be God, to whom the heavenly creatures yielded their service. And Athanasius reasoneth well in this case Quomodo in stabulo etc. 
h Athanasius lib. de incarnate. . How do they adore him that lay in a stable and a manger, if they imagine him to be nothing but a man? How doth Herode say that he would adore him also? In vain truly had God taught them by so unusual a miracle, that they should adore a man only and not God also. It is then religious and divine honour that they give unto him as God. Let me here then show you a mystery, which is how Christ being both God and man is to be adored. Although then the Godhead be the proper object to which adoration is properly directed, yet is not the Godhead adored without the manhood, but by reason of that strict band of the personal union of the two natures Christ as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God and man is to be adored with one only adoration, which adoration is given Obliquè, 
a August in Psal. 58.  In an indirect manner, to the manhood, in regard that it is the Manhood of the Word, and received into the unity of the second Person, Dominum rerum creatarum (saith Athanasus, 
b Athanas: contra Arrianos  etc. We do adore the Lord of all created things the Word being made flesh: For although the flesh of itself be a part of things created, yet it is become the body of God; neither therefore do we adore this Body a part, and separated from the Word, neither when we are about to adore the Word, do we separate it far from the flesh, but because we know (as hath been said) that the Word was made Flesh: We acknowledge it now manifested in the flesh to be God. Who then is so graceless, as to speak so to the Lord, stand aside from the Body that I may adore thee? Or who is so wicked that with the jews because of his Body he will say unto him, Why dost thou being a Man, make thyself God? And for this adoring of the Word being made flesh with one only adoration, we have the Anathematisme of Cyrill in the Ephesine Council, which is the Third Ecumenical Council 
c Tom 1. Concil. in Concil. Ephesine Anathematismo. 8.  Si quis, etc. If any one doth not adore Emanuel with one only adoration, and give him one only glory, according to that, the Word was made flesh, let him be accursed. It is then but a profane novelty both of words and Doctrines not only in the Papists, to give a several kind of worship (which they call Hyperdulia, a Service a step higher, then that which they give to Saints and Angels) Soli humanitati Christi 
d Bellarm. lib. 1. de beatit. Sanctorum cap. 12.  To the Manhood of Christ alone, but also in the Ubiquitaries, who contend for the adoration of the humanity of Christ properly and severally by itself 
a Barbaróssa in quinquagessima , Adoratio Latriae (saith Aquinas 
b Thomas in 3.2. quest. 25.25. arti. 2. .) The adoration of Latria or Divine Worship, is not given to the humanity in respect of itself, but in respect of the Divinity to which it is united, and Cyrill saith 
c Cyri●l ad Theodos. , that we do not adore Emanuel as a man, for that were dotage, deceit and error, for in this we should nothing differ from them which worship the creature etc. Let them that have ears then hear these deep mysteries of their faith, and the Lord give them understanding in all things, that they may so adore and glorify God manifested in the flesh, so honour the Son, serve the Son, that the Father may honour them 
d joh. 12.26. , and give them Glory with him. To this Father and Son with the Holy Ghost a Trinity in unity, and an unity in Trinity, be Honour and Power everlasting. Amen.  
The end of the third Sermon.