ΕΠΙΦΑΝΙΑ, OR A Discourse upon the Manifestation of CHRIST to the Gentiles By the Appearance of a STAR. By FRANCIS GREGORY D. D. And Rector of Hambleton in the County of Bucks. Printed for THO. BOWMAN, Anno Domini 1678. To the Right Honourable HENRY LORD ARLINGTON, Lord High Chamberlain of his Majesty's Household One of the Lords of His Majesty's most Honourable Privy Council, etc. My Lord, SHOULD I say any thing, in this Public manner, of Your Lordship's Merits, Worth, and Parts both Natural & Acquired, though Flattery it could not be, yet Vanity it would; because it were to say no more than that, whereof every man, who is not a stranger to your Person, is already satisfied. And to tell the world how much, & in what way, your Lordship hath obliged me, is but an Easy and Trivial kind of Gratitude. But as mean a Return as it is, I must make This or None. For, as your Honour's Soul is too Generous to expect, and your Fortunes too ample either to need or admit, a just Recompense; so are mine too slender to make one. The truth is, where there is an utter Impossibility to repay a Kindness, it would be something like Ingratitude so much as to attempt it; and he, who doth but offer at a Return for Great men's favours, doth thereby derogate from them; he makes them less by thinking them capable of being recompensed. But though it be too great a Presumption, in such a case, to attempt a Satisfaction; yet, that debt, which can never be discharged, must be upon all Occasions, and now is upon This, Gratefully acknowledged. But had your Lordship never obliged me, by any considerable Kindness, to make this Public Address; had not Gratitude nivited me to it, yet even Prudence would. For, such is the main Subject of this Discourse, that it can not be Entitled to any Person for its Patron so fitly, as to your Honour. Qua propriè Magia nuncupatur, perfecta creditur, & summa Scientiae potestas; quando Persarum lingua est Magus, non ferè alius quam Divinorun Interpres et Cultor. Caelius Rhod. Lect. Antiq. l. 9 c, 23. For the Persons, concerned herein are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Wise men of the East. And if this Character of theirs be, as several Authors think, and our own Translation intimates, not only free from all imputations, but an Elegy and Title of Honour; to whom could I have more properly recommended the Story of these Great Sages, then to your Lordship, who are, in this and all other their Laudable Endowments, so hugely like them? a Person of such eminent Prudence, Wisdom, and understanding, as to be singled out of Three Nations, as the fittest man therein, to be made the Principal Secretary of State; and still to have the same Influence upon the Kin g of Great Britain, France, and Ireland, as these Wise men once had upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— the Persian Monarch. Besides, the Thing much concerned in this little Tract is a Star, which being with us the highest Badge of Honour, it was not possible for me to Dedicate a subject of this nature to any fitter Person than your Lordship, there being no man, whose blood is not Royal, that doth more highly deserve to wear one. But whilst I do thus Publicly acknowledge my Obligations to your Lordship, I shall only contract upon myself new scores, and render my Debt so much the greater. For if it shall please your Honour to permit these Papers to walk abroad under the Protection of your Great Name, it will yet further oblige their mean Author to pray for the continuance of your Lordship's Prosperity in this world, and the Assurance of your Felicity in the next, which is, and ever shall be, the Earnest Petition of Your Lordship's most obliged and humble Servant. Fran. Gregory. St. Matth. 2. 2. We have seen his Star in the East, and are come to worship him. AS the day of our blessed Saviour's Nativity, is commonly styled by Ancient Writers Basil. M. de hum. Christi generat. p. 593. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Appearance of God, so this day, which is the Twelfth from that, and the last of our Christmas Festivals, is usually called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Epiphany, or, Manifestations. The Names of Festivals ordinarily running in the Plural Number, as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Grecians, and the Saturnalia, among the Romans, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, among the Jews; we are the less concerned to assign a Reason, why our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should do so Aust. in Epiph. Ser. 1. Bern. in Epiph. Ser. 2. too. And yet St. Austin, and perhaps from him St. Bernard, have left us this account. Tres apparitiones Domini legimus, &c, we read of Three Manifestations of our Lord; that to the Wise men of the East, by the Appearance of a Star at or near his birth; That to St. John Baptist, by a voice from Heaven, and the visible Descent of the Holy Ghost upon him at his Baptism; and that by the Miraculous Transubstantiation of Water into Wine to the Guests and Waiters at a Wedding. And if all these Appearances of Christ, according to the Tradition of Antiquity, did happen, as St. Bern. tells us, una quidem die, sednon uno tempore, though not in the self same Year, yet upon one and the same Greg. Naz. Orat. 40. p. 351. Day, we have a sufficient reason, why that Greek Father might style it in the Plural number, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the day of Appearances. The Solemn Observation of this Festival is no kin to any of those Jewish Feasts, which were Antiquated and Abolished at and by the coming of Christ; nor yet is it any late Superstitious invention of any Party of men; but an Ancient and laudable usage of the Christian Church. Indeed, Aug. in Epiph. Ser. 2. I read of some, who refused to observe it: Saint Austin tells us. Diem istum Donatistae nunquam celebrare voluerunt, The Donatists, those notorious Schismatics of those times, whose Progeny and Spawn are some of ours, would by no means keep thisday. But as for himself, and indeed the whole Catholic Church, he thus professeth. Nos hunc diem hodie celebramus, we do now celebrate Aug. in Epith. Ser. 2. this Festival; and that In unitate Gentium, according to the uniform practice of all Christian Nations. And that the Observation of this day was more Cyprianus de Stella & Magis. Ancient than St. Austin's time, is evident, as from that forenamed instance of Gregory Nazianzen, so from that elder expression of St. Cyprian too, who mentions, Epiphania Solennia, the solemn Celebration of the Epiphany. That, which gave the first occasion to the Annual observation of this day, and is still the ground of its continuance, was and is the great mercy of God in revealing the Birth of his Son, and offering salvation by him, as well to the Gentiles, as to the Jews. Those Select Persons of the Pagan world, to whom God was pleased so early to manifest the Nativity of his Son, and so to bring them unto Aug. in Epip. Ser. 2. Cyprian. de Stella & Magis. Bethlehem, are styled by the Fathers Primitiae Gentium, the first fruits of the Gentiles. And who these men were, and what information they had, that the so long expected Messias and King of the Jews was now actually and newly born; we have this fair intimation given us by the Evangelist, and that from their own Mouths, We have seen his Star in the East, and are come to worship him. The Text contains Three things considerable. 1. The Persons, to whom God was now pleased to reveal the birth of his Son, We. 2. The Occasion, Means, or Instrument of this Revelation. We have seen his Star, The same God, who thought fit to declare the Nativity of his Son to certain Jews by the message of an Angel, was pleased to reveal it to certain Gentiles, by the Aug. in Epith. Ser. 2. Information of a Star, which Star St. Austin doth therefore call Linguam Coeli, The Tongue of Heaven. 3. The Design and end of this Revelation; the Intention, which God had therein, together with the use, which these men made thereof, We are come to Worship him; an act, wherein they did wisely comply with the purpose of God. 1. The First thing in the Text is the Consideration of the Persons to whom God was now pleased to reveal the Birth of his Son, We, Which Persons may be considered, First, As to their Nation. Secondly, As to their Title, and Character, Thirdly, As to their Quality, and Fourthly, As to their Number. 1. These Persons in the Text may be considered as to the Nation, in which they dwell, and from which they came. The Evangelist saith only in General, They came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the East, but from what part of Chrys. in Math. Hom. 6. Basil M. de Christ. gener. Greg. Naz. adv. Jul. Orat. 3. the East, he doth not tell us. That they came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the Persians country, is the Assertion of St. Chrysostom; and accordingly great St. Basil styles them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Men of a Persian Extraction; The same Gregory Nazianzen seems to intimate, when he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Magic Art is a Persian thing. Cypr. de stella & Magis. There are some, who think, that they came from Mesopotamia; St. Cyprian saith expressly, a fluminibus Aethiopiae, they came from the Rivers of Ethiopia▪ but, notwithstanding these opinions, it is more probable that they came from Arabia. For, Grot. in loc. Maidonat. in locum. as Grotius well observes, Munera, quae attulerunt, Arabica sunt, and so Maldonate, Ipsa munera Patriam produnt, whence they came, we may guests by what they brought, Gold, Frankincense, and Myrrh, which were the great Commodities of Arabia the happy. Psal. 7●. 10. This last opinion seems to be countenanced by that expression of the Psalmist, which literally belongs to Solomon, but is thought to have had a second completion in Christ, The Kings of T●rshish and of the Isles shall bring presents; the Kings of Arabia Hieron. 〈◊〉 locum. and Sheba shall offer Gifts; which latter clause St. Hierom, and our old Translation, reads thus, Reges Arabum the Kings of Arabia shall offer gifts, and withal St. Hierom tells us, Hoc in Magorum muneribus inchoatum: the first accomplishment of this Prophecy, as it relates to ourblessed Saviour, was by the gifts of These very men in the Text. But whether these men were Persians, or Arabians, or of some other Nation 'tis not much material, as to any concern of ours. That, wherein our Interest lieth, is sure enough; namely, that they Cyp. de Stella et Magis. were none of the Jcwish nation; but, as St. Cyprian styles them, Alienigenae, Aliens and Strangers, Basil. M. de humana Chr▪ generat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith great St. Basil, They were men of the Pagan world; and, as Zegerus calls them, Exordium, ac Typus Gentium crediturarum; They were the Beginning, the Pattern, and Representatives of all the Gentiles that should afterwards believe in Christ. And, upon this consideration, do we upon this day solemnly bless our God for their access to Christ, as being the first instance and Type of Ours. 2 These Persons in the Text may be considered as to that Title and Character that is given them. The Evangelist tells us in the Verse immediately before the Text. There came Wise men from Magiam festo plausu sapientissimus quisque excipit, veneratur, ac colit, ut quae altior fit▪ sanctiorque Philosophia Gaelius Rhod. lect. antiq. l. 9 cap. 23. the East, so we; but the Greek thus, There came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Magicians, a word of promiscuous use, which sometime signifieth that which is Good and laudable; and sometimes that which is Bad and detestable; for 1 To be a Magician doth sometimes imply no more than to be a very Learned and knowing man; and more particularly in that part of learning, which relates to the Sun, Moon, and Stars. That these Magicians in the Text were such only in this first and commendable sense, is the opinion Theophyl. in locum. Munst. in locum. of several Interpreters, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, These Magicians were Astrogolers, so Theophilact; Munster calls them, Praecipui siderum contemplatores, Men very Eminent for their contemplation of the Stars. Which is in itself a thing so laudable, that Maldonate supposeth the Evangelist to give them the Name of Magicians, honoris causa, as an Elegy and high Commendation; as being a Title of the same nature with that of Chaldeans amongst the Assyrians, that of Gymnosophists or Brachmanes amongst the Indians; that of Hierophantae amongst the Egyptians, and that of Druids amongst the Gauls, all which are Terms of Honour and Veneration. And suitable to this opinion doth our Translation give them this favourable and friendly Character; There came Wise men from the East: such as the old Greeks styled, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Sages of their times; as if God, being willing to give the whole worid an early notice that he sent his son to Redeem persons of all sorts, men of all capacities, was pleased to reveal his birth, as to some illiterate and silly Shepherd among the Jews, so to some Learned men amongst the Gentiles. 2. To be a Magician doth sometimes signify to be a Conjurer; one, that deals with a Familiar Spirit; one, that receives Informations and Assistances from Hell. Drusius ex Numenio et Nathana. Such were Jannes and Jambres, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Numenius, Sacred Scribes or Priests of Memphis, but withal Principes Magorum, the very chief of those Egyptian Conjurers, who, through the permission of God and help of the Devil, counterfeited the Miracles of Moses, and thereby contributed a great deal towards the hardening of Pharaoh's heart. Eus. Hist. l. 2. c. 14. Such an one was that infamous Simon, Surnamed Magus; who was, as Eusebius styles him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a a Notorious Impostor; one, that through the Devil's assistance proved so lucky in his cheats, that, as Acts 8. 10. the Evangelist saith, he was thought to be the great power of God. So strongly had he bewitched the Citizens of Rome, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Eus. Hist. l. 2. c 14. saith Eusebius, that in honour of him they erected a Statue to him with this Inscription. Simoni Sancto Deo, To Simon the holy God. Erasm. in locum. From this Black-art doth Erasmus acquit the men in the Text. Nemo maleficas artes somniet, etc. Let do man dream that they used this devilish Art, and so Munster, Non quod Magiam exercuerunt, sed Munster. in locum. eam tenebant, ut confutare possent, They are called Magicians, not that they themselves did exercise that hellish Art; but that they learned and understood it in order to confute it. But although these Interpreters have such charitable thoughts of these Magicians in the Text; yet others there are, who judge more hardly of Origen. adv. Cells. l. 1. p. 45. Bas. de hum. Christi generat. p. 591. Aug. in Epiph. Ser. 2. Grot. in locum. them. For, Origen seems to mention them, as men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that conversed with Devils; and Great St. Basil saith of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. They gave themselves to Incantations, St. Austin mentions Impietas in Sacrilegiis Magorum, the Wickedness and Sacrilege of these Magicians, and that they were such in the worst sense, Probabile est, 'Tis probable, so Grotius, Non dubium est, There is no doubt, so Ravanellus. And indeed this consideration of these Persons is very consistent with the design of God in the Incarnation of his Son, whom He sent amongst us to save some of the highest Criminals, as well as other Orig. adv. Cells. l. 1. p. 47. who are much less Offenders. Upon which account, Celsus in Origen quarrels with our blessed Saviour for choosing such men to be his Servants, as were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Publicans and Seamen, both which were commonly observed to be Vile and Wicked Persons; so impious, that they are styled in a certain Epistle, ascribed to St. Barnabas, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Wicked even beyond all wicked Examples. But what such profane wretches, as Celsus, cast as a Reproach upon our blessed Saviour, was indeed the greatest Argument of his Goodness, and one main design of his coming into the world; for thus he tells us, I came to call Sinners to repentance. Mat. 9 13. Drusius in Mat. c. 9 v. 10. What kind of Sinners doth he mean? Peccatores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Drusius he means even the most Notorious Sinners that can be; an evidence whereof God gave the world betimes, in that he was pleased, by an extraordinary course, to reveal the birth of his Son, not only to certain Shepherds, that more simple, harmless, and innocent kind of Persons; but even to these Magicians in the Text; who, if Sorcerers and Conjurers, as many suppose, were certainly some of the vilest of men; so vile, that they were to die without mercy by the express law of God. And if such as these, upon their Conversion, were not excluded from having a share in the benefits and satisfaction of Christ; there is no sinner so great, but, if he will timely come in, as these men did, he may yet find the same Acceptance. 3. These Persons in the Text may be considered in respect of their Station and Quality in the world. Zegerus in locum. Cypr. de de stella et Magis. As to this, Zegerus tells us, Haud quaquam viros vulgares ac Plebeios, These Magicians were Persons of no small account; St. Cyprian calleth them Tantinominis Personae, Men of a very great Esteem and Reputation; men of high Authority in matters Sozom. Hist. l. 2. c. 9 both Religious and Civil. Sozomen saith of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, These Magicians amongst the Persians did, as a Tribe of Priests, manage the whole concerns of their Religion. Socrates Hist. l. 7. cap. 8. And as to matters of State, Socrates tells us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They were men of great Prevalence and swayed much with the Persian King. So great an esteem had the people for them, that Tertul. adv. Judaeus. Post ablatum Mago Imperium etc. Sen. de Ira. l 3. Theophyl. in Matth. c. 2. Tertullian tells us Magos Reges fore habuit Oriens, The Eastern nations did commonly elect their Kings out of their Magicians. And that these very men in the Text were Kings themselves, is the opinion of many. Theophylact styles them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Persian Kings. St Cyprian saith apparuit stella Regibus, the star appeared to the Kings, not that any of these was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great Persian Monarch, but that every one of them are thought by these and other Authors to have been Princes. And perhaps God Almighty, by sending these great men to wait upon his Son, might intend to give the world an early intimation, that the design of his Incarnation was to save men of all ranks & Qualities, in evidence whereof his birth was revealed, as to the shepherds being men of low degree and slender fortunes, so to these Magicians in the Text who were Persons of great wealth & Honour. 4. These Persons in the text may be considered in respect of their Number. The Evangelist, not telling us how many these Magicians were, hath left Interpreters at liberty to make their own Conjecture. Some have thought Maldon in locum. Drusius in locum. them Fourteen, others Twelve; but the most received opinion is, that they were but Three; whose Names were, Jaspar, Melchior, and Balthasar. That Three they were, is guessed, because the Evangelist doth still call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magicians, not in the Dual, but Plural Numder; and that there but Three, is believed, because their Gifts were no more. For this S. Austin is very positive, Tres sunt, & singuli singula offerunt. Three they were, and each of them brought his Particular Present; one his Gold, another his Frankincense, and the Third his Myrrh. And who can tell but that God was pleased to reveal the birth of his Son to such a small number of these great and rich men, to let us know betimes, that the greatest part of Converts to the Christian faith should consist, as it certainly did in those early ages, of Mean and Inferior Persons, a thing, which the Enemies of our Religion did observe and laugh at. It was the matter of Julian's scoff, that the Professors of Christianity generally were, as St. Chrys. in Cor c. 2. v. 16. Menucius Fel. Octau. Chrysostom expresseth it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Servants, Nurses, Midwives, Eunuches, etc. So he in Minucius Felix, who calls them Profanae Conjurationis Plebs, and again, the foece infima Collecti, the profane Rabble, the very Dregs and Scum of mankind; as if that calumny of Celsus had Origines adv. Cells. l. 30. p. 137. been true, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. No man, that is Learned, or Wise, must a Proselyte to Christ. That these General Imputations were uttery falls, we have, besides other Instances, a fair Intimation in the Text; wherein we find several persons, miraculously brought unto, and certainly believing on the Son of God, who were men of a very considerable Quality and great esteem in the World. But withal, it was the observation of St Paul, not many wise men after the flesh, not 1 Cor. 1. 25 mot many mighty, not many noble are called. And such were these Magicians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Men of great wisdom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Men of great Authority; and, 1 Cor. 1. 26. that St. Paul's Character may exactly answer their condition, 'tis very probable, that they might be, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Men of noble birth too. Now, though some Persons of this high rank and Quality were so early brought to Christ yet, according to the Apostles assertion, they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not very many. They are presumed to be but Three, which might be looked upon as a sad Presage and Instance, that the future number of great men, which should in after ages believe on Christ, was like to prove but small. And so we pass from the Persons, to whom the birth of Christ was now revealed, to consider. 2. The occasion, Instrument, or means of this Revelation; and that lieth in those words, we Hammodus in locum. have seen his Star in the East, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, at its rising, so some; but most Interpreters read it, as we do in Oriente in the the East. i e. Eastward from Jerusalem. Concerning this Star in the Text we shall inquire into these Four things; 1. what kind of Star this might be. 2. why this Star is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, His Star, our Saviour's Star. 3. when this Star might first appear, and▪ 4. How these Wise men might know this Star to be the Star of Christ, and what they might gather from it. 1. The first thing considerable about this Star in the Text is its Nature and Quality, what kind of Star it might be. That it was indeed a very Glorions light is generally agreed on; St. Cyprian calleth it, Praeclari Cypr. de stella & Magis. luminis stellam, a Star of eminent splendour; So exceeding bright, that, St. Chrysostom saith of it, Chrysost. Hom. 6. in Matthaeum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it out-shined the very Sun itself, Sciscitantur an Prodigium s●t, an Sidus. Sen. Nat. qu. lib. 7. But what kind of Star it was, whether it were such as the same Father speaks, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Nature and Reality, or in Appearance only, 'tis a thing very uncertain▪ for Maldonatus in locum. 1. Some few there are, who imagine, that it might be a Real Star; one of those luminous and heavenly bodies, which God created in the beginning. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Origen in Joan. p. 27. And as for those difficulties, wherewith our Sar, in this notion, would be attended, arising from its Motion, Station, and other Circumstances; the favourers of this opinion do answer them all only by appealing to the Omnipotence of God. They tell us, that God, with whom all things are possible, the same God, who did make the Sun stand still at one time, and perhaps go back at another; might, and peradventure did, by the same Almighty Power, remove some glorious Star from its proper Orb, to the lower region of the Air, to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Torchbearer of his Sun, to light him into the world, and to guide these Wisemen to the place of his birth. But 2. The Generality of Interpreters are of another mind, and do think that this Star in the Text was only Equivocally such, as having the Name and Resemblance, but not the Nature and Quality of a Real Star. Bs. M. de humana Christi gener. p. 592. St. Basil tells us that it was, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not Greg. Nys. in diem Christ. natalem. Chrysostom. Hom. 6. in Mathaeum. of the Real Stars; Gregory Nyssene, calleth it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one of the New Prodigies of Heaven; and as for St. Chrysostom, he delivers his opinion thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, This Star was none of those numerous ones, which were made at first. And for this opinion there are some probable Reasons given; for 1. This Star was such, as had never been observed or seen till now. Orig. adv. Cells. l. 1. p. 45. Chrys. Hom. 6. in Mat. Basil. M. de hum. Christi gen. p. 591. Aug. Ser. 5, & 7▪ in Epiph. So thought Origen, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we judge this Star to be a New one, so new, that St. Chrysostom styles it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Star that was a Stranger▪ Accordingly S. Basil styles it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an Unusual Star; St. Austin calls it Sidus novum, an again, Stellam ignotissimam, a New Star, a most Unknown one; and tells us withal, that as it never appeared before this time, so was it never seen any more after it had once conducted these Wisemen to the place of our Saviour's birth. But 2. The Region, wherein this Star was seen, was much Lower than that of other Starts. Origen, adv. Cells. l. 1. p. 45. For whereas other Stars are situated, as Origen speaks, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Either in the Firmament itself, or in those Orbs, that are next below it; this Star in the Text was seen far Chrys. Hom. 6. in Ma,. below the Moon, and near the Ground. Thus St. Chrysostom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, This Star leaving the Altitude of other Stars came down; Theophil. in locum. but how low did it descend? Theophilact answers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. it came down so low, as to be a near neighbour to the Earth; much nearer than any other Star, even in its Perigaeo; so near, that it seemed to stand just over our Saviour's head, And indeed there was a necessity, that this Star should thus Descend, because otherwise it could not have done that work, for which, it was designed; for the business which it had to do, was to conduct these Magicians, not only to the Country or Town, but to the very particular House, where our Saviour was, which work it could never have done, had it been at the same height with those other stars which shine and are fixed above. For although such and such Stars or Comets raised up high, may be guessed to be Perpendicular and Vertical to such and such whole Kingdoms and large Nations of the world; yet that any Star, at so vast a distance, should directly and certainly point at any Particular House, and that but a Little one too, as this Star visibly did, no intelligent Person will imagine. Upon which account St. Chrysostom saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, This Star came down, and so even without a Parallaxe, showed these Wise men the place, where our Saviour was. And if so, if this Star in the Text was so much lower than all other Stars besides; we may conclude, that, if there were no Miracle in the case, it could not be any of that glorious number. 3. This Star in the Text may well be thought to have been much less than any natural Star whatever. 1 Cor. 15. St. Paul tells us, and our own Eyes may do so too. One Star differs from another Star in glory: Keckerm. Syst. Astron. l. 1. c. 2. They differ in Degrees of their light, and in Quantity of their dimensions. For, if our Mathematicians Gassendus I●stitut. Astr. i. 2. c. 14. Galaxia coelestis tratactus infinitis stellulis, quas Sporades vocant, instratus et luminosus. Fromondus Meteorol. l. 2. Art. 2. do not misinform us, there are several Stars, that are an 108 times bigger than the whole▪ Terrestrial Globe; whereas those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Milky way, if Stars indeed, are supposed to be far lesser Gems; Stellulae, diminutive Stars, so do Authors style them. But how small soever any Star among the Six several Magnitudes, may seem to be; we may rationally presume, that this Star in the Text, notwithstanding its glorious light, was yet far less. For, had it been of any such Magnitude▪ as came any whit near to that of other Stars, it could never have led the Wise men so directly, as it did, to that Particular place, where our blessed Saviour was found by them. For, had the Circumference of this Star been any way proportionable to that of other Stars; when it came to Bethlehem, and there stood still, it must have hung,, like a Vast Canopy, not only over the whole Town, but the whole Country round it; and so having an equal aspect upon all the Houses there, it must needs have left the Wise men very uncertain, which might be the right One. But since we have a very fair intimation from the Evangelist, that, by the standing still of this Star, the Wise men were enabled so readily to know and distinguish the House, where our Saviour was, from all its Neighbours; we may thence inter, that this Star was so little, as to be no real Star at all. 4. The Motion of this Star in the Text differed from the common Motion of all other Stars besides. And this difference lay in Two things; 1. This Star in the Text did not take the same Course with other Stars. Chrysost. Hen. 6. in Matth. St. Chrysostom tells us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Never did any Star go the same way with this. For, whereas the Sun, Moon, and other Heavenly Luminaties do move from East to West, this Star moved, as the same Father saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the Bear, i. e. from the North to the South, a Motion, saith Grotius, Praeter naturam, & citra exemplum, Preternatural, and without Example. 2. This Star in the Text did not move with that Uniformity and Constancy that other Stars do. Greg. Nys. in diem Christ natalem. p. 776. The Fixed Stars have indeed, as Gregory Nyssene words it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Station so firm and settled, that they never move, except it be as Parts of, and together with their own Orb. And as for those Lunaris orbita, caeterorumque supra lunam meantium motus nec haesitat usquam, nec resistit. Sen. Naturalium. qu. l. 7. 10. few other Stars, which have a Distinct and particular Motion of their own, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith the same Father, Their Motion never ceaseth. But this Star in the Text seemed to be of a double or middle Nature, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith he; It sometimes moved, and it sometimes stood still; So the Evangelist tells us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It went before them, but by and by, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It stood; a sufficient Argument to prove, that, if there were nothing Miraculous in it, it could not be a Real Star; no Fixed Star, because it sometimes Moves; no Planet, because it sometimes stood. But if it were indeed no Natural and proper Star, What was it then? There are Three opinions about it: 1. Some think this Star in the Text was nothing Basil. M. de hum. Christi gen. p. 592. Origen adv. Cells. l. 1. p. 45. else but a Blazing Star or Comet, kin to those, which St. Basil styles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or as Origen calls them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, raised at this juncture of time by the overruling providence of God, purposely for this Occasion. Basil. ut supra St. Basil himself contradicts this Opinion, and gives his Reason, why This Star could not be a Comites habet suam sedem. Sen. qu. Nat. l. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eus. Hist. l. 3. c. 8. Orig ubi supr. Comet, thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Comets are Fixed, Unmoveable, and so Circumscribed by their own matter in some particular places, as this Star was not. But, I find that Origen had other thoughts concerning it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. We suppose this Star to be the self same kind with Comets, etc. So he, and many others. But, 2. There are some, who think that this Star in the Text might be the Ever-blessed Spirit of God. As if the same Spirit, who was pleased afterwards to descend in the shape of a Dove at our Saviour's Baptism; had also descended now at his Birth, in the form of a Star, that so he might Visibly attend the wonderful Nativity of that Blessed Babe, whom he had already so miraculously framed in His Virgin Mothers Womb. 3. There are others, who think that this Star in the Text was, not the Spirit of God, but some one of His glorious Angels. We read that an Angel was employed to declare the Conception of Christ to his Mother, His Birth to the Shepherds, and why not to these Wise Chrysost. in Matth. Hom. 6. men too? St. Chrysostom calls this Star 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an Angelical Power, and after him Theophilact, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an Angelical Theophil. in locum. Power appearing in form of a Star. This Conjecture is grounded upon the Motions of this Star, wherein it seemed to be guided with a great deal of Reason, even like that Pillar of the Cloud, which of old divided betwixt the Camp Exod. 14. 20. of Israel and that of Egypt. For Theophilact tells 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Orig. adv. Cells. l. 5. p. 238 us. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. when the Wise men went forward, the Star moved; and when they rested, the Star stood still. To this St. Chrisostom adds another Circumstance to prove this Star to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a most Rational Power; and that because it did either Conceal or Show itself, according as the Design of God and the Exigence of things did so require; as if this Star, according to that of the old opinion of the Platonics, had been endued with Sense and Reason; and had some glorious Angel, not only to assist, but even to inform it too. And thus much for the Nature and Quality of this Star. 2. The second thing considerable about this Star is the Relation, wherein it Stands. The Text styles it, His Star: but why His? Doubtless, there is no Star whatever but is our Saviour's right; they are all His, because he Made them; they are all His, because he Upholds and Overrules them. But this Star in the Text was His for a more peculiar reason. St. Basil saith of it, Bas. M. de hum. Christi gen. p. 593. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It was some Persons star, and purposely made for the service of that Person; who that Person was, and what Service it did him, Gregory G. Naz. Orat. 4. p. 112. Nazianzen tells us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It declared the Advent and Presence of Christ Cypr. de Stella & Magis. Tertul. adv. Judaeos. Origenes in Joan. Tom. 2. p. 27. Wherefore St. Cyprian calleth it, Parvuli nati Index: and so Tertullian, Index & dux: and Origen style it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. All which expressions are so many Intimations, that this Star was called▪ His Star, because it was designed by God to declare the birth of His Son, and to guide the Wise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. M. de hum. Christi gen. p. 592. Chrys. Hem. 6. in Matth. men to him. But 3. The Third and last thing considerable about this Star is its Significancy; what there was in it, that could move these Wise men to believe, that it was indeed His Star; such a Star, as did certainly signify, that the promised Messias was now actually and newly born. St. Chrysostom saith well, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It was not possible for these Wise men ever to have known the birth of Christ from the bare appearance of this Star without the Concurrence of some other Circumstances, which might contribute their Evidences too. For, although a long and frequent Orig. adv. Cells. l. 1. p. 45. Grot. in loc. Observation hath taught the world, that Comets do often portend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Origen; Nova Imperia saith Grotius, Translations of Kingdoms, and Changes of Government: yet that a Particular Prince should be born, at a Particular time, in a Particular Town, to Rule over a Particular Nation, is a thing not to be conjectured, much less Concluded, as this certainly was, from any Star. Wherefore 'tis generally believed, that this Star did only give these Wise men some little Intelligence thereby to prepare them for a Greater; that God was pleased to deal with them, as being Astrologers, according to their Art; and by the Information of a new Star to fit them the better for some other way of Revelation. About which, there are these Three Opinions. 1. There are some, who think that God might be pleased to reveal the birth of his Son to these Magicians by the Testimony even of those very Devils, with whom they are supposed to have had very frequent dealings. But, whether these Devils themselves had yet any certain information concerning the birth of Christ, is a thing, which admits of some debate. 'Tis thought by several Interpreters, that the Devils had no certain knowledge of our Saviour's Person till after his Baptism and Temptation in the Wilderness; and 'tis probable enough, that God might conceal his birth from them, lest otherwise they should have raised more bloody Tyrants, than one single Herod to have destroyed him in his Infancy. And yet some strong suspicions of his Birth the Devils might have from several Circumstances; for there were such and such things already done in order to it; the Prophecies, which concerned it, were Accomplished, the Time was come, and the Birth of their Messias was now grown the Expectation and the common Discourse of the Jewish Nation; Orig. adv. Cells. l 1. p. 46. Basil M. de hum. Christi gen. p. 591. there was also the Apearance of this New & Glorious Star; and besides all this, Origen tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Devils did now find, that their Power was now suddenly Broken, they were disabled from doing their usual feats; they could not now give these Magicians in the Text those assistances, which once Greg. Naz. adv. Julian. Orat. 4. p. 127. they did; their Oracles began to be silenced, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so Nazianzen. And that these Oracles ceased, either immediately upon, or within, a very short time after, the birth of Christ, we may well conjecture from that answer, which the Devil of Delphos returned to the Roman Emperor, who consulted him, and that Fevard. in Iren. adv. Haer. l. 4. c. 14. Duplici Hecatomb saith Feverdentius, with an extraordinary Sacrifice, even a double Hecatomb. But what said the Devil being so highly treated? Nicephor. l. 1. c. 17. Me Puer Hebraeus, etc. There is an Hebrew Child, that stops our Mouths, and commands us back to Hell. And truly, this unexpected and sudden failing of the Devil's Power, being added to the cousideration of this stupendous Star, might well fill these Magicians with wonder, and give them just occasion to believe, that there was now upon earth some Greater Power then that of Hell, though where, and in what Person that Power did reside, the Star as yet had not showed them. 2. There are others, who think that the birth of Christ, and the meaning of the Star, was revealed to these Wise men in the Text by the Ministry of some glorious Angel. They, who think that this Stat its self was an Angel, need go no further to find out these Wise men's Intelligencer. But, besides this opinion, there is a Tradition, which tells us, that there was both a Star and an Angel too; a little Boy in the body of the Star, discoursing with these Wise men, informing them that the long expected Messias was now newly born; and withal, commanding them to go and do, what they did. But the uncertainty of this leaves room for a Third opinion, which is more probable, and that's this. 3. There are many, who suppose that these Wise men in the Text might take occasion from the Appearance of this Star to believe that the Messias was born, by virtue of a certain Divine Revelation, that was for merly made to Baalam, and stands Recorded by Moses thus. There shall come a Star out of Jacob, Numb. 24. 17. and a Sceptre shall rise out of Israel, a Prophecy, which the Ancient Jews did certainly interpret of their Messias; which was so generally known Euseb. Hist. Eccl. l. 4. c. 6. and took for granted, that a certain Impostor, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Eusebius; Filius Mendacii, said the Jews; who yet pretended to be the Christ, thought it his great Concern to Name himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Son of a Star: and that he did, if Aynsworth Aynsworth in Num. 24. 17. guesses right, with a cunning respect to this Prediction; though Grotius thinks that he might take that name from the Place of his Birth or Habitation. Greg. Nyss. in Christi natalem. p. 775. Now, 'tis attested by several Authors, that these Magicians in the Text were either of the Posterity of this Balaam themselves, or at lest next Neighbours to them, that certainly were so. And if so, 'tis very like that they might know their Forefathers Prophecy, and what Interpretation was Cypr. de stella & Magis. generally put upon it, and so might wait for its Accomplishment. This being granted, 'tis easy to think that this so glorious a Star, so much differing from all other Stars besides, might well mind these Magicians of their Forefathers Prophecy; and not only so, but the Appearance, and, as some think, the Long Continuance of this Star, in Conjunction with other Circumstances, might possess them with a strong belief, that the Jewish Prince, whom Balaam had Basil. M. Hom▪ 25. de hum. Christ. gen. p. 592. Orig. adv. Cells. l. 5. p. 46. Prophesied of, was now actually born; so thought St. Basil, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. and so Origen, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Seeing the Star, that Divine Prodigy, and being acquainted with the Prophecy of Balaam, they took it for granted that the Messias was born; and in confidence thereof they undertook their Journey, and at length gave the Jews this account of their so doing, We are come to Worship him. And here 4 things may be enquired into. 1. Whence these Wise men came. 2. Wither. 3. When, and 4. Why. 1. We may consider from Whence these Wise men did come, They came from Persia, say some; from Arabia, say others; from Mesopotamia, saith a Third; from Ethiopia, saith a Fourth; but, be it which it will, 'tis sure that their way was Long, and Athanas. Tom. 2. p. 315. Chrys. Hom. 6. in Matth. Euseb. Hist. Eccl. l. 1. c. 8. Theophyl. in 2. Matth. their Journey great. For, so do all Interpreters tell us, They came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from far, so Athanasius; they came, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from a Country very remote, so St. Chrysostem. Eusebius styles their Journey, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so great a Journey; such a Journey, saith Theophylaus, as required, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a great deal of time to go it; and get perhaps not so much as he imagined. And how doth the Practice of these Magicians condemn many of Us, who declare to the world that we have nothing more of Christianity, than the Name? The Text tells us of certain Strangers, men of great Note in their Country, and came many Scores of miles to find out, and wait upon our Newborn Saviour; but, alas! what do we do? we think it much to come One mile, perhaps one Furlong; nay, sometimes we will not come from the very next Door to worship God. Certainly, God is much more indulgent and kind to us of the Christian Church, than ever he was to the Members of the Jewish, both as to the Materials and Circumstances of his Worship. He requires not from us either such costly Sacrifices, or such chargeable Journeys, as he did from them. For thus did Moses command the Jewish nation, Three Exod. 23. 17. times in the year shall all thy Males appear before the Lord God. But where must it be? at the Tabernacle where ever it should be pitched; but afterwards, at the Temple where ever it should be built. Which being at Jerusalem, the Evangelist saith, In Jerusalem Joh. 4. 20. is the place where men ought to Worship. Besides their Weekly services in their Synagogues, which answer to our Parochial Churches; the whole body of their Men, that were able to travel, at what distant soever they dwelled, were commanded, at three Solemn Festivals every year, to go up and worship at Jerusalem; and our Saviour himself, whilst he was yet but a Child, did do so. And yet notwithstanding this express command from God; Jeroboam, that notorious Hypocrite, for his own ends, could tell the People thus, It is too much for you to go up to Jerusalem. He seems cunningly to consult his Subjects ease; but, in truth, his design was to settle himself the more firmly upon his Throne. And thus doth the Devil, for his own designs, deal with many of us; though the Place, where we are more publicly and solemnly to worship God, be at no great distances from us; not half so far as the Markets and Fairs, which we readily go to; yet this cunning Devil, for the Establishment of his own Kingdom, is apt to tell us, either more immediately by himself, by our own seduced Hearts, or else by such and such cursed Tools and Instruments of his, 1 Reg. 12. 8. It is too much for you to go up to the Temple of God. And that the Enemy of our Salvation may have the fairer pretence to withdraw silly souls from our Solemn Assemblies, he takes the same course, which Jeroboam did, He sets up his Calves in Dan and Bethel, an Anabaptist prating in this Conventicle, and a Quaker in that; Only here's the difference, whereas Jeroboam's Calves were made of Gold, these of ours are made of a far more ignoble Metal; Men so Dull, Heavy, and Ignorant; but withal, so Presuming, Bold, and Confident; as if their Skulls were made of Lead, and their Brows of Brass. But were all our Calves like his, Golden Ones indeed; were all the Teachers of our Private meetings persons of Inoffensive lives, and as Choice Abilities as some few of our Dissenters are or have been; yet methinks to worship our God in Dan and Bethel, when we should be doing it at Jerusalem; to worship God in this Corner and that, when we should be in the Temple, were a thing more inexcusable in Us then in the Jews, because We have not so fair a Pretence for it, as They. For, we cannot well pretend, what Jeroboam did, It is too much for you to go up to Jerusalem, the Way is too Long, and the Charge too Great; Their Temple stood at a far greater distance from most of them, than our Churches do from us. But suppose we were at much greater distances from the place of God's public worship then indeed we are; yet to encourage our coming to it for the more solemn service of our God, we have a fair example in the Text; where we find some Persons of Considerable Quality, Men of Great Parts and Learning, Wise men, who did not stick to come a very great number of Miles purposely to attend our blessed Saviour, and show him that respect, which was his due; for, they tell us, We are come to Worship him; Come, though their way was Long, and their Journey exceeding great. 2. We may consider the Place, whereunto these Wise men came, What the First place was, Mat. 2. 1. the Evangelist tells us, There came Wise men from East to Jerusalem, but why so? Jerusalem was not the Place of our Saviour's Birth, and what then did these Wise men there? 'Tis sure, that as yet they did not know in what particular place the Messias was to be born; and as Basil. de hum. Christi Gen. p. 593. for the Star▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith St. Basil; that had now Aug. Ser. 2. in Epiph. withdrawn itself & disappeared. Whereupon these Wise men, having lost their Guide, and being wholly left to themselves and their own Conjectures, thought it much more likely to find this Royal Babe in the Royal City rather than in any other plate whatsoever. Non it a natus est, ut Reges nascuntur in Seculo, etc. Aug. Ser. 2. in Epiph. But since our blessed Saviour was not now to come into the world with that Magnificence and Splendour, which commonly attends the Birth of Secular Princes; since he was to appear in a state of Humiliation, and in the form of a Servant rather than that of a Temporal King, such as these Wise men thought him; that the Place of his Birth might be suitable to its other Circumstances, it must not be the Great Metropolis, but a Little Town; and there too, no well Furnished Chamber, but a Stable. This being a thing▪ which these Wise men could never have imagined, God was pleased to send them to Jerusalem, there to receive Information from the most Learned men of the Jewish Church; that so these Strangers finding him at Bethlehem, which the Jews themselves acknowledged to be the Place of his Birth, might be the more Confirmed in their Faith, and receive yet some further assurances, even from This Circumstance of his Nativity too, that he was indeed the promised and true Messias. And here might we stand a while and admire the most Wise Counsels and Providences of our Good and Holy God who would not conduct these Wise men directly and immediately to Bethlehem; but he was pleased to lead them first to Jerusalem, designing thereby, as to reproach the Magorum illuminatio magnum testimonium Caecitatis Judaeorun. Aug. Ser. 2. in Epiph. Jewish Nation for their gross infidelity, so to send these Strangers home with the greater satisfaction, and stronger Faith. 3. We may consider the Circumstance of Time, when these Wise men came. In order to this, we shall inquire into these Three things. 1. When that Star, which occasioned their Journey, might first appear. 2. When these Wise men, upon the Appearance of this Star, might First enter upon their Journey. 3. Within what Space their journey might be completed. As to every one of these Particulars, I find a variety of opinions amongst Interpreters, who are led only by Probabilities and Circumstances, there being nothing certain in any one of our Evangelists to determine the matter this way or that. For, 1. There is no Text, which specifieth the Precise time, when this Star did First appear. There is little said more than this, We have seen his Star in the East, but when they saw it First, they have not told us. The precise time of this Stars first appearing being left by our Evangelists at great uncertainties, Expositors have took their liberty to make their several Conjectures, and thus they do it. Theophylact Theophyl. in▪ 2. Matth. saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, This Star appeared before our Lord was born▪ but how long▪ Saint▪ Chrysostom answers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A very Considerable Chrys. Hom. 6. in Matth. Aug. Ser. 7. in Epiph. time before; and what that time might be, St. Austin tells us more particnlarly thus, Ante firmè biennium, Almost Two years before. And why the Star should appear to these Wise men so long before our Saviour's Birth, Theophylact gives us this Reason, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, So far distant from Bethlehem was their habitation, that had not the Star given them warning of Saviour's approaching Nativity so Long before hand, they could not have come timely enough to the place of his birth to find him there, and to do what they did, But notwithstanding this opinion of these eminent men, thus backed with so considerable a Reason, Basil. M. de hum. Christi Gener. p. 591. other Interpreters are of a different judgement. For, Great St. Bastl tells us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Wise men saw the Star arising Origen. adv. Cells. l. 1. p. 45. at our Lord's Birth; and before him Origen, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; What wonder is it, that such a Star should arise, not, before, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ at, the birth of so great a Person? So they. 2. There is no Text, which specifieth the precisetime, When these Wise men did first begin their journey. That they did not set out Immediately upon the very first Appearance of this Star, may well be guessed; for, 'tis not likely, that such Great and Prudent Persons would, rashly and on a sudden, undertake so long a journey. No, before they did, Basil. M. de hum. Christi gener. p. 591. St. Basil tells us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, They took some time to contemplate this Star, and maturely consider what it meant. And although we should suppose the Appearance of this Star many Months before our Saviour's birth; yet that these Wise men were not certainly informed what this Star did signify, till Christ was actually born, seems to be St. Austin's judgement; for thus he tells us, Eo die, quo natus est Stellam viderunt; Aug. Ser. 40. in Epiph. & quem natum indicaverit, agnoverunt, The same day, wherein Christ was born, they saw the Star; and whose Birth it signified, they knew; and being now satisfied of this, Ex illo die, etc. saith he, from That very day they began their journey, though Theophylact give it an Earlier Epocha, and a much longer date. But 3. There is no Text, which denotes the Precise time, when these Wise men Arrived at Jerusalem, and went from thence to Bethlehem. Mat. 2. 1. The Evangelist saith no more than this, When Jesus was born there came Wise men to Jerusalem, but when they came, how soon, or how long after his birth, he doth not tell us. Theophylact mentions, but withal rejects, the opinion of some, who thought that these Wise men were so Long in coming, that when they came they found him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Two years old. For which Conjecture there is no other ground, save only that bloody command of Herod for the Murdering of all Infants thereabouts, which were of that age or under. But this Reason will not do; it will not follow, that our blessed Saviour must then be Two years old, because such a merciless Tyrant, in the excess of his Cruelty, and as he thought, in the depth of his Policy, to secure himself of this blessed Babe amongst the rest, judged it his concern to murder all other Infants that were so. That these Wise men came at least within Forty days after our Saviour's birth, seems evident Chrysost. Hom. 6. in Matth. from our Evangelists; who tell us, that within that space of time he was removed from Bethlehem, where yet the Wise men found him. St. Chrysostom saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, They worshipped Aug. Ser. 1. in Epiph. him being yet in his Swaddling Clours; and St. Austin▪ saith ad Cunabula pervenerunt, They came to his Cradle, and lest that expression should not be enough to prove his being still at Bethlehem, and Aug. Ser. 2. in Epiph. less than Two years old, he elsewhere tells us. In praesepitunc jacebat, He yet lay in the Manger, which doubtless he did not very long. No; 'tis believed that these Wise men were at Aug. Ser. 4. in Epiph. Bethlehem on the Twelfth day after that of Saviour's birth; so testifieth St. Austin, who speaks of the Epiphany thus, Hac die magi Dominum nostrum adorasse perhibentur, The Wise men are reported to have worshipped our Lord upon This day; and that Hammondus two locum. not in the Anniversary return of that day in the next year, as some have thought; but in the self same year, wherein Christ was born, the very First Twelfth day from his Nativity. That this must needs be St. Austine's meaning, is evident from what he saith elsewhere. For. having newly mentioned the birth of Christ, he adds these words, Aug. Ser. 7. in Epiph. Paucis diebus inde transactis, hodie magi ab oriente venisse creduntur, The Wise men from the East are believed to have come this day, being but a few days after that of our Saviour's birth. And if so, we must needs grant, that when once they were satisfied & fully informed, what the Star did mean, and that our Saviour was now newly Born, they made very little delay, at least if the Star appeared not, till his birth was over. But they quickly mounted their swiftest beasts, their Cyprianus de stella & magis. Camels, say some; their Dromedaries, say others, that so they might with the more speed attend upon our Newborn Jesus. And doth not this Practice of theirs condemn a great deal of ours? For, when they came to worship our blessed Saviour, they were very Nimble at it; quick, even to admiration. For, considering the great distance of their own dwellings from the place of our Saviour's birth, the difficulty and wonder of their coming so soon, is one of the greatest Arguments, that are urged against it. But it seems, come they did, a vast Journey, some hundreds of Miles; and yet within a very few days too. Such was the Practice of these Men in the Text; but pray tell me what is ours? Certainly, we have as much need, as great Reason, as high Obligations, and many more Invitations to worship Christ, than they. What Invitations they had, more than that one of a Star, we are not sure. But suppose that according to the several Conjectures of Interpreters, they knew and rested upon the old Prophecy of Balaam; or, suppose they had some glorious Angel to be their Informer, yet their Advantages of knowing Christ were not like ours. For, whereas they had a Star to guide them, we have a Sun; whereas they had one single Prophecy, that was Mysterious and dark, we have a great many clear ones; and whereas 'tis possible that they might have an Angel to instruct them, 'tis sure that we have a God. And since our Informations concerning Christ are more and much clearer than theirs were, let us consider whether our Practice be suitable to our knowledge; whether we attend our Saviour's service with the same readiness and eagerness as these Men did. For, no sooner were these Wise men satisfied of our Saviour's birth, but away they went, that they might wait upon him with all speed imaginable. The same thing the Evangelist observes of the Shepherds too; for, when the Angel had informed them that Christ was born, telling them the Place, wherein they might find him; and giving them a Sign, whereby they might know him, the Text saith, they came with haste, they did not loiter Lu. 2. 16. and delay their Attendance, as we do. There is not a man amongst us, but is sufficiently instructed where our blessed Saviour must now be waited on; not in a dirty Stable, not in a Barn, Apot. 2. 1. but in his Holy Temple; not lying in a Manger, but walking in the midst of his Golden Candlesticks. And perhaps we are so conformeable to the Ancient Practice of all other Churches, and the present Commands of our own; as that we do repair to those Places, that are consecrated and set apart for the Public and Solemn worship of our Holy God. But, are we as quick as the men in the Text? alas! we are generally too slow and backward; we are easily detained from the Temple of God, and that perhaps by Profaneness and Irreligion; perhaps by some trivial buisiness; perhaps by some idle and wicked Companions; upon one account or other, we do not come to attend our blessed Saviour, till the better part of his service be over. Sure I am, this of ours, as 'tis bad in its self, so is it a very sad thing in its Sgnification too: for, 'tis a shrewd Symptom that our Hearts are naught; it betrays the Hypocrisy of our Spirits, and gives the World just occasion to suspect, that although we do at length betake ourselves to the Public Service of God, yet we do it against our Inclinations. For, were we as willing to attend our blessed Saviour, as the Shepherds or the Magicians were; there is nothing, but invincible necessity that should hinder us from being with him as quick, as They; who tell us in the Text we are come, and upon what Errand they came, the next words inform us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we are come to worship him, concerning which we may inquire into these Two things. First what that worship was, which these Wise men gave to Christ. Second why they did it. As to the First, their worship consisted in these Two things; First, One part of their worship, Homage, and Respect to Christ, did consist in their Humble Deporment and Reverential behaviour whilst they were in his Presence. Mat. 2. 11. The Evangelist tells us, when they saw the young Child, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, They fell down and worshipped; not only with their Knees; but, if Erasmus guess right, Prostrati, they fell with their very Faces down to the ground. They did, what Grotius Grotius in locum. observes out of Livy, More adorantium procubuerunt. They Fell down, as men are wont to do in 1 Cor. 14. 25. Job. 1. 20. the highest Act of Adoration. So he in St. Paul, falling down on his face, he will worship God; so Job, He fell down on the ground and Worshipped. Certainly there is no gesture imaginable, whereby the men in the Text could possibly have expressed a greater Inward Veneration and respect to Christ, than they did by This. And how stands the case with us in this Particular? when we come to worship our blessed Saviour, as these men did, what Gestures do we use? are we in all our Addresses to God, as Humble and Reverend as They? are we upon our Faces or Knees? are we down upon the Earth, and, were it in our power, would we yet be Lower still? No; we are, many of us, grown too▪ Bold with Heaven; so Rude and Slovenly are we in our addresses to the Son of God, that we behave ourselves towards him, as if we were, not Servants, not Petitioners, but rather his Equals. When we are in his Presence; when we speak to him, or he to us, so clownish and unmannerly are we in our deportment towards him; that he might well say to us, what an Emperor once did to a saucy Petitioner, Nescivi me tibi esse tam familiarem, I did not know that you and I were so familiar. But O! may me learn a more Christian behaviour in our worship of God even from these very Pagans in the Text! They fell down and Worshipped, There is no one Posture, that can possibly become us more than this; these men have set us such a Copy, as we cannot mend, but should Transcribe; they have given us such an Example, as we cannot better, but yet must Imitate and Reach. Secondly, Another Part of that Worship, Respect and Homage, which these Wise men showed towards our blessed Saviour, did consist in those Presents, which they gave him. Matt. ●. 〈◊〉. The Text saith, They presented unto him Gifts, but what were these Gifts of Theirs? Such doubtless as were suitable to the present Condition and Quality of his Person; Gold, Frankincense and Myrrh, but how much of these? the Context gives us a fair Intimation, that the Quantity was considerable; for, the Evangelist tells us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, When they had opened their Treasures, they presented unto him Gifts, Certainly, they, who were so Great men, who came so long a Journey purposely to testify their Respects to our blessed Saviour, and in order thereunto brought their Treasures with them, would never present him with any small Trifle, a little Gold, a little Frankincense, a little Myrrh, some trivial matter, which might have seemed an Affront rather than a Respect. And that their Presents were indeed no small Ones, we shall the more easily be induced to believe, if Secondly, we shall consider the Motive of their respect to Christ, the Ground and reason why they worshipped and presented him so and so. Past all peradventure they did not do, what they did, from any designs of their Own, such at least as related to the advantages of this World. 'Tis St. Chrysostom's demand, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Chrysost. Hom. 6. in Matth. what hopes could they have to receive any Advancements or Honours from a new born Babe, and such a Babe, whom they found yet lying in a Manger? No; the great Motive, why they came and worshipped him, was the Consideration of his Person. Whether they were satisfied of his Digninity by the Appearance of his glorious Star; or whether they understood his Greatness by the Prophecy of Balaam, or the Information of an Angel; we have reason to think, that one way or other they were convinced, that our blessed Saviour was the very greatest and most honourable Person, that the World ere saw. 'Tis easy to believe, that they conceived these Two Notions of him; First, 'Tis very reasonable to believe that they took him to be somewhat more than an Ordinary Prince. Mat. 2. 2. Indeed, when they came to Jerusalem, their demand was only this; Where is he, that is born King of the Jews? But did they think him an Ordinary King? If so, what meant they by their coming thither, and that, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from so Chrysost. ubi suprà. great a distance, purposely to adore him? Suppose it were, as St. Chrysostom speaks, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the custom and fashion of those Eastern Countries to congratulate the birth of Princes, and welcome such Royal Babes into the World with rich and various Presents; yet this respect was never showed to any Newborn King, but such as were their Neighbours. Aug. Ser. 2. in Epiph. 'Tis the observation of St. Austin, Multi jam nati Reges Judaeorum, We read of many Kings formerly born in the Jewish Nation; but, amongst them all, never was there so much as one, that was treated, even in his Cradle, with so much respect from strangers. Wherefore since these Persons in the Text, being men both Great and Wise, did think fit to travel so many Miles into a strange Land, and to carry their Treasures with them, thereby to testify their respect and their Homage to our Newborn Saviour; such an address as this, being without any Precedent, and beyond all Examples, looks like an Argument, that they believed him to be, not only a King; but, as indeed he was, the King of Kings, such a King as the World never had besides. Secondly, 'Tis not hard to believe that these Wise men in the Text had received some Informations of our blessed Saviour's Divinity too. True it is, when they came to Bethlehem, they found nothing at all about him, that might show him to be, what indeed he was. They there saw no Stately Palace, no Bed of State, no Golden Cradle, no glorious Mantles, no such Attendance, nothing of that Splendour, that might be suitable to a Royal Babe, much less to a Son of God. Had they conceived no other Apprehensions of him, than such as might have been framed from his Present Circumstances, they would have been so far from reverencing him, as a God; that they might very justly have thought him one of the Lowest of Men. But although they found him in a Stable, in sorry Rags, in a Manger; or, which was almost a thing as mean, in a Poor Mother's Arms, without any thing of Attendance near him; yet notwithstanding all these discouragements, they did the thing, for which they were come, and that was this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, They fell down and worshipped him. Grot. in locum Persis Patria lex est, ut Regis congressum affectans non prius confabulandi fiat compos, quam illi cul●um exhibeat adorationis, Caelius. Rhod. Lect. Antiq. l. 11. c. 28. 'Tis the Observation of Grotius, that this kind of Adoration, though the Grecians would never show it to any mortal Man, yet was it used in those Eastern Countries, from whence these Wise men came, towards their Kings and Princes. But surely had these Persons in the Text took their measures of our blessed Saviour barely from those Circumstances, wherein they found him; they might have forborn their intended worship, having as little reason from any thing about him to think him King, as God. But that from some Information or other they Aug. Ser. 1. in Epiph. were satisfied of his Deity, St▪ Austin doth plainly tell us, Deum cognoverant, They knew him to be Chalcidus in Platonis Timaeum. God; so he. And long before him, Chalcidius, a Pagan Writer and a Platonic Philosopher, speaks of them thus, Dicuntur quaesisse recentem ortum Dei, etc. They are said to have enquired for a God late born, and according to that apprehension of theirs, Vota tanto Deo convenientia nuneuparunt, They presented him with such Oblations, as were suitable to the Majesty of so Great a God. The truth is▪ that common Interpretation, which the Fathers do generally pass upon these Wise men's Presents, do seem to intimate their belief, that these Magicians had some apprehensions, that this Orig. adv. Cells. l. 1. p. 46. Newborn Babe was, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God and Man too, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, One compounded and made up of God and Man, as Origen speaks. That they had instead such Conceptions of him were a thing very easy to be believed, if we can but suppose that these Wise men themselves had, in the Choice of their respective offerings, any Consideration of those things, which the Fathers generally ascribe unto them. What their Presents were, the Evangelist tells us, Gold, Frankincense, and Myrrh, but why these rather than any think else? Did the Providence of God so order the matter, that these Magicians should, by a kind of secret Instinct, bring his Newborn Son this present of God, that he might be provided with something to bear his Charges into Egypt, and keep him and his Parents during the time of their approaching Exile there? Were this supposed, as to their Gold, yet what means their Frankincense and Myrrh? did they present him with Myrrh to anoint and cheer his tender Body; and, as St. Bernard fancieth, with Frankincense Bernardus in sentent. p. 506. to perfume▪ and sweeten that nasty Stable, wherein they found him? Had God any particular and special design in all this? Or did the Wise men themselves, of their own motion, pitch upon these Presents, barely as being the Choicest Commodities, which their own Country did afford them? That there was some Significancy in them, and that these Magicians did, through a Divine Impulse upon their Spirits, make choice of these particular Presents rather than any other matters whatsoever, not barely for the Value of the Things themselves, but rather from a respect had to the Quality of our Saviour's Person, is, so far as I can Irenaeus adv. Haer. l. 3. cap. 10. find, the Universal opinion of the Fathers. Irenaeus tells us, Per ea, quae obtulerunt, munera, ostenderunt quid erat, quod odorabatur, They declared by their Gifts, who and what manner of Person he was, whom they adored. Thus doth Great St. Basil. M. de hum. Christi Gener. p. 592. Greg. Nyss. in diē Christi natal. p. 782. Basil testify, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, They gave him Gold, as to a King, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Gregory Nyssene, they gave their Frankincense to him, as to a God, and as for their Myrrh, a thing used in the Emblaming of Dead Bodies to preserve them from Greg. Nazianz. Orat. 38. Orig. adv. Cells. l. 1. p. 46. Putrefaction, they gave him this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Gregory Nazianzen; or, as Origen phraseth it somewhat better, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as to a mortal Man, who was to Die and be Buried, but withal to see no Corruption. And if we may suppose that the Wise men in the Text had indeed these▪ Apprehensions concerning Christ; if we may take it for granted, that notwithstanding the great Poverty of his present Condition they did yet believe him to be a King and a God; we have very little reason to wonder that they should come so many Miles to attend, worship, and present him so and so. 'Tis fan greater wonder, that we, who are the Members of the Christian Church, should fall so extremely short even of these very Strangers in showing those respects, which We, much more than They, do owe to Christ. For, although that of St. Bernard. Ser. 1. in Epiph. p. 73. Bernard be a truth, Qui illos adduxit, ipse & instruxit, the same God who brought them to worship his Son, had also himself taught them; that he was his Son indeed; yet 'tis not easy to imagine, that these Wise men should know as much concerning our Saviour, being then but in his Cradle, as we do now. 'Tis like enough that they might hear him Crying like a Child in his Mother's Arms; perhaps they might see him, like other Babes, Sucking his Mother's Breasts; 'tis certain that they could then see nothing about him with an Eye of Flesh, but such mean Circumstances, as might have rendered him an Object rather of Compassion and Pity then of Worship and Adoration. We cannot say, that They did then foresee, what we do now know of Christ; the stupendious Miracles of his Life, the mighty wonders of his Death, his Raising himself and others from their Graves; and whether they had yet any distinct and explicit belief of his Ascension into Heaven, and his Session at God's Right Hand, we cannot tell. But yet notwithstanding, though they saw sufficient Evidences of his presenc Poverty, but possibly as yet knew very little of his Future Glory, having seen no other visible▪ Character thereof, for aught we know, save only that of the Star; yet, as St. Bernard speaks, Procidunt, They fall down Bernar. Ser. 1. in Epiph. p. 75. before him, V●nerantur, ut Regem; adorant, ut Leum, they Worship him, as a King; and which is infinitely more, they Adore him, as a God. And if so, how much more are we obliged to do so, who have his Gospel, and are acquainted with all the Stories which concern him? We do not now see him in a Stable, but do verily believe him to be upon a Throne; we do not now find him in the Arms of Mary, his Poor Mother, but do believe him to sit at the Right Hand of God, his Father; what Signal Testimonials he had of his Divinity both from Heaven and Hell; from the voice of his Father, from the descent of his Spirit, and from the Confessions of the very Devils themselves, 'tis like enough, that these Wise men in the Text did never know, as we do. 'Tis very probable, that they might be all in their Graves, before our blessed Saviour did manifest any thing of his Glory; and by his holy Life, excellent Doctrine, and mighty Works, declare himself to be the Son of God. And if They, long before any thing of this was done, did thus adore him, even when he was but a Babe, and that, in all outward Appearance, but a very Poor one too, what then should we do? We, who know what incomparable Sermons he Preached, and what stupendious Miracles he wrought; We, who find him so often waited on by glorious Angels; We, who may well be supposed to have many more Demonstrations of his Deity then these great Men in the Text, what must we do? ‛ Tell me, shall we, who have a long time professed the name of Christ, deal more rudely with him, than these Magicians did, who were mere Strangers to him and Proselytes but of a Day? They came a long Journey to Worship him, and shall we think much to step over the Threshold? They fell down before him in a Stable, and shall not we do as much in a Church? They presented him with Gold, Frankincense, and Myrrh; and have we just nothing for him? He was pleased to give himself both to and for the Sons of Men, and shall we make him no Returns at all? Yes; let us present him with ourselves, and when we do so, we shall but give him, what's his own. Let us show ourselves to be like the Persons in the Text, Wise men indeed, by offering to our blessed Saviour the self same Presents, which They did. Let us give him something of our Gold by works of Charity to his distressed▪ Members; Let us give him something of our Spiritual Myrrh by the Purity of our Lives, and Acts of Mortification; let us also present him with our Spiritual Frankincense by our Prayers and Praises in this World, that so we may do it in the next by our Thanksgivings, Doxologies, and Hallelujahs, for ever and ever. Δόξα Θεῷ.