IMPRIMATUR, Luculentissima haec Concio in Epiphaniam Christi, per Eruditum Virum, RICHARDUM BERRY.  
March 7. P. M. Archiepiscopo Dubliniensi à Sac. Domest.   

A SERMON UPON THE EPIPHANY, Preached at , IN THE CITY of DUBLIN, 1672.  
By RICHARD BERRY, M. A.  
DUBLIN, Printed by Benjamin took, Printer to the KING's most Excellent Majesty; And are to be Sold by Joseph Wild in Castle-street. M. DC. LXXII.   

A SERMON Preached at Christ-Church Dublin, upon the EPIPHANY. 1672.  MATTH. II. VER. 10, 11. When they saw the star, they rejoiced with exceeding great joy. And when they were come into the house, they saw the young child with Mary his mother, and fell down and worshipped him: and when they had opened their treasures, they presented unto him gifts, gold, frankincense and myrrh. 
TO discover the sweet consent and harmony betwixt the Old Testament and the New, in relation to the most efficacious and universal Redemption of all Mankind, by the coming of Christ into the world, 'tis enough to consider the Types and Prophecies of the one exactly fulfilled in the other. The miraculous call of the Gentiles unto the profession of the Christian Faith under the dispensation of the Gospel, was not only foretold by Prophecies, but likewise prefigured in several Types in the Writings of the old Law. Amongst the Prophecies, we find one most eminent Recorded, Gen. 9 27. where righteous Noah then languishing under the burden of an old Patriarchal age, and variety of Paternal cares, filled nevertheless with the sacred and vigorous Instincts of the Holy Ghost, who at a long prospect discovered unto him the large extent of a spiritual Kingdom by the Messiah; in this his Prophetic Vision, cries out, Blessed be the Lord God of Shem, God shall enlarge Japhet, and he shall dwell in the Tents of Shem. In which Prophecy, we find two things remarkable, to make our way more easy for this ensuing Discourse.  
1. Here is a  promise of God's erecting a Tabernacle amongst the posterity of Shem, i. e. That Shem, with his successive Issue, should become the chosen people of God, with whom he would enter into a Covenant of Grace and Mercy; which promise he made good afterwards unto Shem's posterity, the Children of Israel: For the Israelites, through God's miraculous mercy, being delivered out of the Egyptian Bondage, and conducted through the Wilderness into the promised Land, put off the Tabernacle of the Covenant, in which the glory of the Lord appeared, and forth with God began to talk with them from amidst two Cherubins; afterwards, that portable Tabernacle was changed into a fixed and magnificent Temple, erected by King Solomon in the holy City. This was the noble and only Prerogative of the posterity of Shem, the Glory of the Children of Israel.  
2. We are given to Note here another Prophecy concerning Japhet, That he should inhabit the Tabernacle or Tents of Shem. The meaning whereof is this, That the Gentiles to be born in time of the Seed of Japhet, were to be called into a close fellowship and communion with the Church and People of the Jews, under the new Oeconomy of the Gospel. And many other Prophecies of the like nature there are up and down extant in the Books of Moses, the Psalms, and Prophets, that bear Testimony to the matter in hand.  
As for the Typical Representations, for our further confirmation in it, there are many of them also; as particularly, We have the Marriage of the Saints under the Old Law: Moses took unto Wife an Ethiopian woman. And David took unto him two. Ahinoam the Jezreelite. And Abigail the Carmelite; which (according to the judgement of the soundest Divines) Typified, That our blessed Saviour, the Son of David, according to the flesh, should unite in that one body of the Church his Spouse both Jews and Gentiles. Likewise we have the Emblem of it in the Monarchical Government of King David, who extended his Empire over the Idumaeans, Philistines, Moabites and Syrians, as well as over his Native Body Politic of the Jews. We have the same no less prefigured by the Queen of Sheba's advancing out of the South, to behold the Greatness of Solomon: viz. That through the sound of the Gospel throughout the World, the Nations which were afar off, should flock in, and voluntarily submit themselves to the Sceptre of their heavenly Solomon.  
By these, and many more such like Prophetic Oracles, and Typical Adumbrations, the holy Men of old times beheld the dawning of this day, which sixteen hundred years ago, and upwards, was the most Illustrious that ever the inferior World was blest with by the gracious Heavens; the Constellation of all whose greatest Luminaries in their full splendour at once, if compared with it, were but as the light of a Candle to the Noonday; for this day was illuminated by the Son of Righteousness incarnate, and its Illuminations augmented by the kind influences of an extraordinary Star, inviting the Eastern Magis to come forthwith, and pay a proportionable Homage to their new born King. A Star of wonders! that discovered Heaven itself amidst an earthly House, an House more glorious (for the Guest's sake) and more clearly seen, than the Twelve imaginary Houses of the Astrologers in the Celestial Spheres; for so it follows, And lo, the Star which they saw in the East, went before them, till it came and stood over where the young child was: And when they saw the star, they rejoiced with exceeding great joy, etc.  
This Day, commonly called by the ancient Churches, The day of holy Illuminations, or Feast of Lights, hath been held famous for three Things, under that one name of Epiphanies, or Three manifestations of Christ to the World after divers manners.  
First, As he was made known to the Wise men, Strangers and Gentiles by a Star, called properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Secondly, To the Jews, when he was Consecrated in Baptism, at which time the Holy Trinity appeared; the Father in his voice, the Son in the flesh, the Holy Ghost in the form of a Dove, thence called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Thirdly, To his own Countrymen of Galilee, in that house of Nuptials where he showed his first Miracle of changing water into wine, thence called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. All Three Commemorated upon this Day. The first, in the Gospel; The other two, in the two second Lessons for the Day. Upon which account, it is storied of Julian the Apostate and Emperor, That lest he should be detected for an Idolater, whereof he was ashamed, he was minded to appear in public this Day, which, in the month of January (says he) the Christians solemnize, and call by the name of Epiphanies.  
For the prosecution of the ensuing Discourse suitably to the Solemnity of this Festivity, I shall represent unto you: 

First, Some Observations upon the Star in the Text.  
Secondly, Some Historical Notices concerning the Magi.  
Thirdly, Some practical Inferences and Meditations upon both, in order as they come.    

First, We will take into our consideration the Nature and Qualities of this Star. If we consult Astronomers, some of them will tell us, That it was one of the real prime Stars for Lustre in the Firmament; which, though common to the view of All, yet, as to its Prognostics and Effects, understood only by these Persian Sophi.  
Others say, That it was a  Constellation, or a Concourse of several of the most resplendent Stars, or biggest Planets, Saturn, Jupiter, and the rest in the superior Orbs.  
Others there are, who will not rank it amongst the Celestial, but Elementary fiery Meteors or Impressions, termed second, or false Stars. St. Chrysostom and Theophylact upon the place, hold it to be that Angel which appeared unto the Shepherds near Bethlehem, telling them the tidings of our Saviour's Nativity. And they have some colour for it, for it was an usual way with the Angels under the Old Law, to appear in the Radiations of Light, or the Vibrations of Fire: And besides, under this quality they are described, Psal. 104. 4. He maketh his angel's spirits: and his ministers a flaming fire. In such a similitude then, it is not altogether improbable, that an Angel might appear to these Magis, viz. in the shape of a flaming Star.  
Lastly, Some are of this Opinion, That it was the Holy Ghost, who now might as well transform himself into an indulgent Star, to direct the Wise men in their way to the Newborn Jesus, as afterwards he was pleased to descend upon him in the form of an innocent Dove at the time of his Baptism; as also long after that, at Pentecost, he descended again on his Apostles and the Brethren assembled together, in the likeness of Cloven fiery Tongues. But waving all these Conjectures and Probabilities, we may confidently affirm, That it was not only a new and real, but a miraculous and only Star, in opposition to all other forementioned Opinions. An Angel it could not be, because of the express word of the Evangelist, who calls it a Star. And that it could not be one of the Comets, or falling Stars, 'tis as clearly evident, because both of their different motions and significations from what this had: Those being generally portentous of the death of Kings, and mighty men, the change or downfall of States and Kingdoms, and of those dire Calamities that befall Mankind for their Outrages and Enormities: But This big with nothing but Peace, Happiness, and eternal Salvation to the sons of Men. That it could not be of the number of the first Stars or wand'ring Planets, is as evident as the former; for then certainly after such a long Tract of Time and Revolution of the Heavens, from the fourth day's Creation unto that of its appearance, it must needs have been seen. But all the Astronomers and Historians in the World, from the beginning, unto this day, are altogether silent about it (as to its appearance) save only at that time. Neither indeed, could it in reason be one of the natural Stars of the first Creation, because of their periodical courses, and limited progressions from East to West, from which they can never err. Nor consequently a Comet can it be, which (according to Natural Philosophy) does generally obey the motion of that Star which inflamed it. But this salutiferous Star deriving not its designs from Nature, passeth from Jerusalem towards Bethlehem, i. e. quite contrary from North, to Southwards, according to the intention of its Maker, which was, That it should make him manifest unto these hopeful Princely Pilgrims, to their great joy at their Arrival. See see! how constant and concerned this new made Luminary is, in accommodating itself to these earnest Travellers! It neither hastens, nor slackens its pace; neither does it in the least decline the direct way, turning either to the right hand, or to the left; but with all the circumstances of obsequiousness, accompanies them in their progress upon the Road. This heavenly Candle, like the Soul of Man (which Solomon terms the Candle of the Lord) as if possessed with such a Soul, gives light all along to these noble Souls, conducts them to that very spot of ground where the sweet Babe lay, the very centre of their aims and desires.  
Besides all this, for further proof, we may consider its situation, that it was not in any of the Celestial Orbs, but in the Air, and that in the lower Region of it too; by which near distance (which cannot be supposed of the created Stars in the beginning, because of their vast remoteness from the earth) commodiously leading them on their way by Night, and failing not in the diffusion of its beams by Day also (probably that they might see how to take a shorter cut unto their journey's end) until it made a stand over the very House where they were to congratulate their New born King. And after all this, when it had performed the Office designed by the Alwise Creator of it, it ceased at once to illuminate and exist; being dissolved at last by the same hand that made it into that primitive matter out of which he produced it.  
But how should this speechless Star (may some say) be able to teach these Wise men so great a mystery (hidden from the Ages) as this of the Nativity of the world's Saviour? Was there nothing more in the matter think ye, that should occasion them to take so tedious, so difficult a journey (as this must needs be) and to prosecute with so much eagerness of mind, a thing, which on the Jews part at least, if not from others, must needs create unto them a great deal of Envy and Detraction?  
Yes doubtless; This saving knowledge of God Incarnate, was taught them inwardly, by the Illuminations of the Holy Spirit, as well as outwardly by the light of a star. That supernatural light within them, taught them all things of him, who was to be afterwards a light to lighten the Gentiles, as he was then the glory of his people Israel. Who knows but that they might have had the view and perusal of the five Books of Moses, as probably as Plato, Plutarch, and several of the Roman Poets, Gentiles as well as they; of which last, the Learned do affirm that they had. Supposing which, or supposing it not, they might nevertheless, by the gracious Dictates of the Holy Ghost, be told of a certain Prophecy of one of their own Countrymen, Balaam by name, famed over all the East for a great Diviner, as you find it Recorded, Numb. 24. 17. There shall come a star out of Jacob: Which Prophecy does so exactly agree with the Wise men's question and reason (Where is he that is born King of the Jews, for we have seen his star?) that these two Stars, these two Texts, do seem wholly and directly to face and enlighten each other. There goes a Story therefore to this purpose (which I shall leave to your grave Judgements to think of it (as you please) as to its Credibility) That the Persian Magis elected out of their own number Twelve, which year by year were to go up to the top of the Victorial Mountain so called, and there abiding three days, were wont to wash themselves over, and pray to God, that he would manifest unto them that Star of which Balaam had prophesied. Upon the day of the Nativity therefore abiding upon the Hill full of expectations, the Star appears unto them in the shape of a fair lovely Boy, with a Cross shining over his Head, and saying, Make all the haste you can into the Land of Judaea, and there you shall find that King whom you so greedily look after. Whether there be any Truth in this story or not, it matters not much: We cannot but blame however the vain and profane Confidence of impious Astrologers, in avouching, That the Wise men attained unto the knowledge of Christ his Nativity, by the Rules and Methods of that their Science, which is chief conversant about the natural and ordinary Stars: For never was it heard of, that any other Star but this, did ever signify the Birth of Christ Jesus. Neither can it be believed, that this itself could do it effectually of itself, unless the Holy Ghost had infused into their minds at the same time the true Notions of this heavenly knowledge, and had sown in their hearts the seeds of a sound Faith, that they should believe it. But not to be beholding to any the least suspected Author, we have besides a very ancient and authentic one to enlighten us about this Star, Chalcidius by name, a Platonic Philosopher, who lived and wrote a little after Christ. He Commenting upon Plato his Timaeus, after he had recounted many strange portentous things about the Stars, subjoins a relation of this at last: Est & alia sanctior & venerabilior historia, quae perhibet ortum Stellae insolitae, etc. There is (says he) a more holy and venerable story which gives out the rise of a new Star, not foretelling Mortality, or any fatal Accidents to Mankind, but the descent of God Incarnate, for grace and salvation to sinful Mortals. The observation of which by the Chaldeans they verify, who presented the same God-man with gifts of Gold, Frankincense and Myrrh.  
Having now given you a sufficient account of the Star in the Text. Our Meditations, as to practical Inferences, shall fix and expatiate themselves thus.  
You have taught us, O ye wise Princes of the East, or rather that Star that taught you, hath instructed us to sympathise with you in the real manly expressions of an exceeding rejoicing & triumphant joy. We fall down therefore, and with humble adorations congratulate the riches of thy mercy, O Lord of life, for that thou wast pleased, through the miraculous conception of holy Mary, to give unto us the assurance of eternal happiness, by the word Incarnate; and to declare the same, by the apparition of a new created Star, to those first fruits and forerunners of us miserable Gentiles: From the conduct of whom, by the light of this material One to thee, O holy Jesus, who art that Star of Jacob foretold, that bright morning Star, acknowledged from thine own mouth, Rev. 22. 16. We who are of the same stock and lineage, as we do share in the same privileges by faith, so do we exult with an equal gladness, and unspeakably great joy. For, that a Star should be lighted up on purpose, a Star that portends not only temporal, but everlasting happiness to the forlorn Souls of Rebel criminals, and such a Star as leaves them not, till it have brought them to the child Jesus, even to God himself; This affords matter sure for exceeding great joy. For if we are bound to pay unto God all cheerful homage and adoration for that his general providence over us, in making the ordinary Stars to dance attendance upon us, to shine, to lead, to fight sometimes in their courses, to effectuate health in our bodies, and fertility in the Fields for our sakes (Which made holy David contemplating that spangled Canopy, now our covering, hereafter to be our Footstool, in an holy ecstasy to cry out, Lord, what is man, that thou art mindful of him, or the Son of man, that thou thus visitest him, visitest him with Stars!) What a noble joy and gratulation should the consideration of God's especial Providence over us Gentiles, produce in our Souls, in sending us a Star, in setting up for us a Standard of light, to invite and guide us, to warm and cherish us, to support and replenish us with the All-healing Benedictions of a far more glorious Star, our Sun of Righteousness. How exactly (to our great comfort be it spoken) do the Type and the thing Typified agree! In that God, who of Old was pleased to lead the children of Israel through the Wilderness into the Regions of the Gentiles, by the pillar of a cloud by day, and a pillar of fire by night: here now in like manner, he leads the Magis the Forefathers of the Gentiles, into the Land of Judaea, by the conduct of a Star: To show, That both people, as well Jew's as Gentiles, must become one sheepfold under Christ the one great shepherd of their souls. Neither is the Prediction, Isa. 60. 1, 3. less clearly verified, Arise, shine, for thy light is come, and the glory of the Lord is risen upon thee. And the Gentiles shall come to thy light, and Kings to the brightness of thy rising.  
Alas! what were we? we were a people sitting in darkness, and might have continued unto this day grovelling in the thick darkness of Ignorance, Infidelity, and horrors of Idolatry! Was it not now a manifestation of miraculous mercy, a matter of superabundant joy, that God should thus discriminate us of the latter Times, from Nations far more worthy than ourselves, pulling us like Brands out of the fire, and setting us above others, as a Candle upon a Bushel, and enkindling this Candle with a Star! When we lay stinking dead in Trespasses and Sins, he said unto us, Awake, and live by the light and life of this Star. When we were without hope, and without God in the world, as the Apostle tells us, strangers to the Covenant of promise, Aliens to the Commonwealth of Israel, wild Olive-trees, Dogs under the Table (in our Saviour's terms) poor, blind, miserable, and naked Orphans; even than was he pleased to espouse us unto himself in the bonds of an everlasting kindness, and to make us the subjects of the liberal effusion of his graces, and the sweet influences of a saving one, pointed at by a material Star. By the light of this, we are surrounded with all other pure, profitable, benign, and pleasing lights: with the splendour of Christ Jesus his personal excellencies, with the pure lustre of God's holy Word to guide our Feet into the ways of peace, with the refreshing Rays of supernatural grace, faith and hope through his merits; with the quickening virtue of his Ordinances, Sacraments, Litanies and Prayers of the Holy Church. All which make up a Constellation of sweet Influences of the power of God unto our salvation. O Sun of Righteousness! O brightness of the Eternal Father! Rise thou upon us with healing under thy wings! Display the beams of thy saving countenance upon our souls! Dispel the dark mists of Sin and Infidelity which overcloud our minds and wills! Dry up the damps of Original Concupiscence in our hearts, by the warmth of a mighty grace, as these earthly ones are done away by the heat of that burning fiery Globe above us. That at the last, becoming the sons and daughters of Epiphanies, we may walk as becomes Children of the Father of Lights, and as Brethren of the Son and Heir of Lights, shining in all manner of Purity and Integrity throughout the whole course of our Conversations.   

Secondly, Now follows as a second Branch of my propounded method, that in the same order by way of Historical Narration, and profitable Inferences, we speak somewhat, and more briefly of the Persian Magi.  
Of these early Votaries, and true Converts to the Son of God, and Discipline of his Kingdom, there is a great Controversy amongst the most eminent of the Fathers, whether they were Kings or no. But, though the late Learned Dr. Hammond be for the Affirmative, following St. Augustine, St. Jerome and Tertullian in this point, yet waving Disputes of this nature, we may take it for granted, That they were men of Princely dignity at the least. For the name of Magis both in Persia and Arabia, was a name of men highly eminent for their extraction, as well as for profound Learning and Employ. That in general they were Princes and Philosophers of the highest rank, it seems to be clear, from the Character that Cicero gives them in his learned Book de Divinatione, where he says, Nullum Persarum Regem esse potuisse qui non ante Magorum disciplinam scientiamque percepisset, i. e. That he was utterly uncapable to be King of Persia, who had not been in some good measure experienced in the Discipline and Wisdom of the Magi. And that they were men of the greatest state and place, if not Kings themselves, yet Kings Privy Counsellors, he assures us by another Character that he gives them elsewhere in the same Book, Sine auctoritate & consilio Magorum (says he) constat ne ipsis quidem Regibus quicquam agere licere. Without the counsel and authority of the Magis, even unto Kings themselves, was it never permitted to act in any important matter whatsoever. And again, magnifying another high qualification in them, he gives their name of (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) to denote not only a peculiar sort of Wise men thoroughly instructed in all the Liberal Arts and Sciences (as was said before) but who had likewise a grand Concern about Sacred Things: Magus altissimarum rerum Cultor & Interpres habetur. Doubtless they were profoundly skilled in Mathematics and Philosophy; great Inquisitors into and Interpreters of the Phaenomena of Nature, of the Nature and Counsels of their Gods, of the Causes and Events of Things: The only Curators of Religious Matters in Doctrine, Worship, Vows, Prayers, Sacrifices, and of whatever else appertained thereunto. They were briefly the same in their Country; what the Gymnosophists were amongst the Indians, the Philosophers amongst the Grecians, the Wise men amongst the Latins, the Druids amongst the Gauls, the Chaldaeans amongst the Assyrians. Therefore does our Holy Evangelist entitle them with the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon these forementioned accounts of their eminent Birth, Office and Learning; and not from their illusive dealing with King Herod in not returning unto him according to his Injunction, as some do imagine. It is the judgement of St. Chrysostom, That they had this name given them from those unlawful Arts, which he supposeth them to have practised; and as we are apt to call in our Tongue (but in the worst sense) your wiser sort of men Wizards and Magicians. But if such these men were, we are bound the rather to admire the goodness of God, who was pleased to call at so great a distance, and from so deep an abyss of Impiety and Hell, the very Priests and Votaries of Devils, the Forerunners and First fruits of us (once such sinful Gentiles, or worse haply) to the adoration of his Son but just new born, and that too by the imperious message of a new-made Star. And thus much may suffice as touching their persons, and personal perfections, which may minister unto us several good Documents and Consolations.  
1. In that they were Gentiles, once a despised people, we are given to understand, that it is Gods free grace and mercy through them, to open unto us a door of life, and having pulled down that partition wall, to give them and us a free entrance into the promised rest.  
2. And if Gentiles, than sinners too. From hence springs light and comfort to all disconsolate Souls, languishing under the burden of their sins; for if Heaven, notwithstanding our deep defilement by original and actual transgressions, vouchsafe to favour us with a gracious look, nor they, nor we, nor any Nation or person need fear to be excluded the Kingdom of God, if they obey the call.  
3. Great Personages, they were foretold in Psalm 72. under the notion of the Kings of Arabia and Saba bringing gifts, as most interpret that place of them. Our Saviour's Question, How hard is it for a rich man to enter into the kingdom of heaven? And St. Paul's Negation, That not many mighty, not many noble of this world are called, might well enough startle and confound the hopes of all the great men of the earth, were it not for this particular instance of Freegrace; that the Persian Magis, great Princes of the East, rich and honourable, may claim an Interest in Christ's Star, as well as the poor, and those that are termed the Off-scowring of the World.  
4. Nor does their great Learning, or mysterious knowledge, any way debar them from being Proselytes to Christianity. The Apostles Intimation of, not many wise, not many learned, might well again amaze and deaden the hearts of great Scholars, were it not, that these accomplished Heroes of Learning, had a portion in the Star that leads to Christ; as well as they had an accurate knowledge of the Stars above them, to gratify the nobler senses of their intellectual Faculties, as one day they shall have them under them, for the glory of their whole beatified Being's. The knowledge of natural things, and natural reason itself, was first set up in the Soul, as a Star or Candle of the Lord, to lead man to the admiration of his Divinity. And these Renowned Princes, who had the full use and benefit of the same, employed it wholly to the right end. But such (alas!) is the Corruption of these last Ages of the World, That instead of coming unto God and Christ by Faith and Obedience (Things consentaneous with reason advanced to the highest pitch) our gallant Atheists do (as much as in them lies) endeavour to departed from them, not only by their vicious Lives, but to banish also the very existence of a Deity out of their Thoughts, and at the same time reason out of their Souls. So that quite contrary to our New-quaking Luminaries, who do so highly magnify and extend the Light within them, these dark Souls labour to put out all manner of Light both within and without them. And however these new Anarchical Lights may account of Princes, and great Learned men, as Enemies unto him who was represented by this Star, nevertheless this Star shines unto them with as benign and efficacious Influences, as unto any; nay, with more than unto the Inferior Orders of men. Mean and ordinary Capacities, such as Women and Shepherds, must have suitable Guides to lead them to Christ. It is for Kings, and Learned Sages only to be led by Stars, and Tokens of stupendous Providence to the veneration of the Christian Faith▪ Their hearts are larger, and their mental strengths are greater, and their examples of greater force, to capacitate them for greater Impressions, and to advance the Kingdom of Christ Jesus by their exemplary Conformity, as much as to enlarge their earthly Empires by Conquest or victorious Policy. So as what one said of Government, That it was the best, when Kings do Philosophise, and Philosophers Reign: I will say the like of both, with this reciprocal Inversion, That it is the best of Governments, when Kings and Philosophers do submit unto Christian Laws, and when Christian Laws are supported and defended by the secular power and policy of such great men. And thrice happy is such a people, whose Supreme does defend the Faith with his pious Life, as much as with his Sword and Shield.  
Secondly, In the next place we are to consider, 

1. These Wise men's advancing on their Journey.  
2. Their Deportment, They fell down and worshipped.  
3. Their Congratulatory Accostment, They presented him with offerings.    
1. Of the first of these. Roused up by the inward Inspirations of the Holy Ghost, and outward sight of this inviting Star to wait upon their spiritual King; for the quicker dispatch they call forthwith for their Dromedaries, and away they come. Many a weary step had they trod, many an unprofitable Question had they asked, but neither yet do they break off their pace or expectations. They knew full well, that it would prove a long Journey from their Homes to Jerusalem, and a troublesome one too; as being to pass through the Wildernesses of Arabia Deserta, and over the Rocks of Arabia Petraea. The uncouthness of the way, the danger of the narrow passages infamous for Robbers, and dreadful for Precipices, the Inconveniencies of the Journey, nor yet the uncertainty of it (because of the disappearance of the Star for a season) could not whit deter them from their design. For Faith and Love brook no Impediments, know no Difficulties in the search after the beloved Jesus. To have made many such Journeys, to have enlarged their Empire, would have been grateful to ambitious minds: but this is none of their ambition; and if it had been, they had just reason to say, What would it profit us to gain the whole world, and to lose our own souls? or rather, to lose the sweet Jesus, who is the life of our souls. What a reproach now must all this be to the Christians of our days? How many trivial excuses shall scare many of us from adhering to that Faith we do profess? 'Tis a fashion now adays to reason ourselves out of our Devotion and Religion, and to object any thing to save our pains in the great Concerns about Christ and our Souls. The extremity of a little cold weather, or the dampness of a rainy Morning, the cold Snow under our Feet, or the Wind whiffling about our , shall easily keep us off from coming to the House where Jesus delights to dwell, from coming out to worship him in his Sanctuary. But what strikes deeper at the root of Religion, is, the vile reasonings of reprobate minds against Christian Obedience. Some of whom plead against the necessity of it: Because the Gospel, say they, is a message of peace and rest to their souls, and thence they think themselves wholly disengaged from all kind of duty. Others will tell you of an utter Impossibility to perform the Commands, because they are weak and impotent Creatures by nature, and therefore they can do nothing at all of themselves, and the best righteousness that they have, is but as menstruous Rags in God's esteem. The Well besides is deep, and they have not wherewith to draw. A third sort there is who are much aggrieved at the bitterness of it, saying, These Laws are troublesome and unsavoury, full of sadness and melancholy, void of good fellowship and recreation, and subject to continual afflictions and anxieties of mind. These pious Magis met with no such Bugbears, made no such Demurs upon the way: They had more generous Apprehensions, and more inflamed Affections towards Christ and his Discipline. Ah! Let us make these Wise men our pattern and example; the Wisest men in the World for this one Act of coming unto Christ, though they had been mere Fools in all other respects whatsoever. Nor could they themselves but confess, That they carried back with them a far more nobler wisdom, and more costly treasures by infinite degrees, than they brought with them; and instead of porishable, they returned with immortal Diadems in their Crowns.  
Come away then readily without pretences or delay, with the eye of a strong Faith, and the motions of a pure love, and pay your homage to the holy Jesus. The rising Sun, we are told, is the Persians God; and these Wise Eastern Votaries now much wiser than before, do but Translate their Adoration from one Sun unto another; from that material but perishable Sun in the Firmament, to this material but immortal Sun of Righteousness Incarnate. And this prostration of the Body, it is the first part of their Worship. A lesser Adoration would not have been proportionable to so great a Blessing, as the sight of a Saviour. For it seems most reasonable, That his assuming of a Body to his Divine Nature, should challenge the humble obeisance of our whole bodies now; his coming down from Heaven, our falling down upon the Earth; his so great Humiliation, the greatest expression of our Humility. And this we shall do, though not in posture, yet in a spiritual sense the same and in effect, if we keep our bodies vessels of honour, pure and untainted from the lusts of the flesh, and offer our members as instruments of righteousness unto holiness. Now this bodily prostration is not wholly and truly Adoration of itself; It is the Intention of the mind that turns this outward expression of the body into Adoration: and it is the Soul that specifies the Worship, and gives it both its nature and its name. The Soul than consecrates its self with all its Faculties unto God in all Acts of Devotion and Adoration at the same time with the Bodies humiliated prostration. The Apostles Exhortation therefore may haply refer to this, Therefore glorify God in your bodies, and in your souls, which are Gods, 1 Cor. 6. Otherwise to fall down in humility with the body, and lift up the soul with pride; to give him an outward respect, and inwardly to slight him, is to use Christ as the Soldiers did, worship him in a mockery, saying, Hail King, and smite him.  
Now Lastly, After that we have considered how the Princely Magis have made a twelve days journey out of the East, of an 150 German, 600 of English miles, according to the Computation of Geometricians and Divines, posting it all along with Dromedaries laden with the costly wealth of the Country, to make Presents thereof to the King of Glory; What shall we think of ourselves, if we should come empty-handed, to congratulate the same our King? Open therefore the treasuries of your souls, dear Christians I beseech you, and see whether they will not furnish you with presents of gold, frankincense and myrrh: for with such presents God is well pleased, whether it be as to the congruity of our apprehensions of him, or the nature of that spiritual homage we pay unto him. For, as to the first, in offering gold, we acknowledge him to be King, and so pay Tribute unto him. In offering frankincense, we confess him to be God, which is the oblation of the Altar. And in offering myrrh, we profess he should die like men; for myrrh is generally made use of in Sepultures and Embalming. This for the Theological sense.  
2. If we look upon the moral sense of this Allegory, we may affirm, That they are the several Christian virtues that are represented by these material Emblems, in the practice of which we make him most acceptable Presents. For God looks upon us as offering him gold, if we patiently and constantly suffer for the Faith, which according to the Apostle St. Peter, is far more precious in his eye, than gold that perisheth, though it be tried seven times in the fire. The same we do, when we keep his Commandments, which according to the Psalmist, is more desirable than gold, yea, than much fine gold. And no less we do, when we relieve the poor, feed the hungry, and  the naked; in doing which, though the distressed receive the benefit, yet the offering is made unto God, and he takes it as done unto himself; for to do good, and communicate, with such like sacrifices God is well pleased.  
2. We offer up frankincense unto him in our daily prayers and devout ejaculations: in our hopes and sure confidence in his mercies: in our humility and obedience to his holy Laws: which (as frankincense is binding and restringent) are the only binder's and restrainers of our inordinate wills and passions.  
3. Lastly, If we mortify our Affections upon the earth (for myrrh hath a quality in it of kill worms) if we keep our bodies chaste and pure (for myrrh is a sovereign antidote against all impurities, and the insiliences of a wanton mind) and if in the bitterness of our Souls repent us of all our past sinful Extravagancies (for myrrh is of a bitter nature) then do we truly present him with offerings of myrrh. Thus the Persian Wise men did; and if we their Offspring would maintain the reputation of Wise men, let us do so too.   
FINIS.