STELLA NOVA, A NEW STAR, Leading wisemen unto CHRIST. OR, A SERMON Preached before the learned Society of ASTROLOGERS, AUGUST 1. 1649. In the Church of S. Mary Alder-Mary, London.  
By ROBERT GELL D.D. Minister of the Word there.  
Sol & Luna, post Deum, omnium viventium vita sunt. Herm. Trism.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Philo Jud. de mundi Opif. Astrologia perscrutanda est ad cognoscendum proprietates istorum syderum, u● hunc locum intelligere possimus. Aug. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alex. Strom. lib. 66. Chaldaei ●xitium, quod imminebat, praevidere non potuerunt, utpote quod ex naturali astrorum cursu non emanaret, sed ex arcano Dei consilio. Calvin. Cert 'em est, multas in elementis mutationes ab astris oriri, & in crasi humanorum corporum, & ingeniorum inclinationibus, lumen coeleste magnam vim habere. Phil. Melanch. 
LONDON: Printed for Samuel Satterthwaite; and are to be sold at his shop at the sign of the Sun on Garlick-Hill. 1649.   

To the Learned SOCIETY OF Artists, or Students IN ASTROLOGY.  
Gentlemen,  
THat I was not easily persuaded to speak in public of the ensuing argument, some of yourselves, who importuned me thereunto, can testify. But how much more averse I ever have been from exposing my thoughts in print to the common view and censure of all men, many other very well know. Among other reasons, these especially moved me. The world is overcharged with an insupportable number of books; and Bookwrights daily add unto the burden: Scribimus indocti doctique.— I have observed also much precious truth already extant; exceedingly neglected, especially because it presents itself in simple and plain language, even as the Scripture, for the same reason, is slighted, which makes for the further condemnation of those, who, by reason of the plainness, cannot but know it, yet obey it not. And truly I never affected any elaborate expression, or high language, but content myself with a plain and low style, condescending as much as I can, to the capacity of all.  
Also I have learned by the experience of some others, who having published their present conceivings, have lived to correct them, and wished, but too late, that they were recalled. Dies diem docet. By which means, they have cast themselves into this dangerous Dilemma; That either they must stiffly maintain what they had rashly adventured to divulge, as commonly men do, (few being so ingennous as to write their Retractations;) or else they must hazard their credit among too many, who think it laudable to be constant (or rather obstinate) in defence, though of gross errors, if they be their Principals, as they call them, which they have taken up upon trust; and conceive it a great disparagement unto themselves to change their opinions, though for the Truth itself; and think it a great folly to be wiser than they were.  
I know also how impatient many are, that any one should differ from them in judgement in the least, if in divine matters; though in them, by reason of their hidden nature, and our corruption and blindness, there be the greatest darkness; so that men ought not therein too suddenly to be resolved.  
Notwithstanding these, and many other reasons which might be named, I held myself engaged, upon occasion of this subject, to speak something concerning that concealed truth of Gods governing the world by the influence of the Stars and Angels, which I believe, makes much for the glory of God, because thereby his mighty power is made known, both in restraining the ordinary power of nature, as he often doth; and limiting the Devil's power and malice; which some professing your Art, have attempted to make use of, to the destruction of God's people.  
Flectere quòd nequeant Superos, Acheronta movebunt. But in vain. The great God powerfully protects his people, as he did from Balaam, so that there is no enchantment against Jacob, nor divination against Israel, Numb. 23.23. Yea he imparts such power, especially to wise, faithful and obedient men, that they are able to give check to the influences of Heaven.  
If any thing delivered, cross the received Tenants of some men, they ought not much to take offence, or be impatient, that I or any other man should differ in judgement from them, if they remember, that the Nationall Covenant bindeth all those who have taken it, to endeavour Reformation in Doctrine first, then in Discipline and Government. And if Reformation must be made in Doctrine, it's evidently supposed, that in received Tenants of Doctrine, there must be somewhat amiss; how else can there be Reformation made in Doctrine?  
And whereas Reformation in Discipline and Government is much pressed, though there be not one word of any special Government in the Covenant, ought not men to be more earnest for Reformation in Doctrine, which is essential and principal, than for Discipline and Government which is accidental only and implied? And therefore, under the favour of those who think otherwise, there is some necessity, that all differences in judgement should be made known, yea though some of them be very erroneous; in which respect, there must be heresies, saith the Apostle, 1 Cor. 11. And therefore prove all things, and hold fast that which is good, 1 Thes. 5.21. Try the Spirits, 1 John 4.1. For how can we prove all things, unless we have some knowledge of them? how can we try the Spirits, except we know, there are such such Spirits?  
There is yet another reason, which truly in itself, is not so prevalent with me, as the importunity of some friends makes it; namely, the obloquy and reproach that some men have cast upon this Sermon, and the Preacher of it. That it had neither head nor tail. That in it I had defended Conjurers and Jugglers. That I held the influences of the stars so powerful, that they enforced a man to sin. That I had delivered many notorious FALSE TRUTHS. That Phrase of implicit contradiction plainly speaks the men, of what judgement they are.  
And therefore I had altogether neglected their reproaches, having endeavoured now for many years to approve myself a servant of Christ, by honour and dishonour, by good report and evil report. Howbeit understanding that some were hired to take notes, by one or other, of whom I could promise myself no great good, having had experience of such indirect dealing, lest the truth itself should suffer by me, (even that— grandavus Alethes, that old Truth, which I endeavoured to draw out of the pit,) I chose rather to expose my rude meditations unto the world in their own homespun dress, than suffer them to be presented naked on the stage (according to the misapprehensions and evil intentions of some) to be hissed off again, if I could thus prevent it.  
Thus Gentlemen, I have given you my reasons both of my backwardness, and yet also of my forwardness to serve you. Excuse, I pray you, all defects, as for other reasons, so by my short warning, a fortnight only, wherein my weekly business, as much as other men's, hath not been omitted, though I know the guise of men, minuunt de labore ut addant ingenio; yet what I say, ye know to be true.  
I beseech ye, heed well, what in special I speak to you, toward the end of this discourse: which the rather I hope ye will do, because ye made choice of me, not only as being one of your judgement touching your Art, but as one, of whom ye might hear Truth impartially concerning your due practice of your Art, willing to please all men, but only for their good unto edification, having not man's person in admiration for advantage sake.  
As therefore ye and your Art are servants unto the God of Heaven, so far forth I profess and subscribe myself,  
Sirs, Your servant in the Lord, R. Gell.   

A SERMON Preached before the learned Society of ASTROLOGERS.  MATTH. 2.2. 
Where is He that is borne King of the Jews? for we have seen his Star in the East, and are come to worship him.  
AMong the Grecians they had their common Assemblies of their own and other Nations every fifth year, saith Herodotus; and at those meetings, their Panegyrical Orations, whose main scope was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the profit and wealth of Greece. And among us, most Professions and Societies of men have their Conventions and Assemblies; and their end commonly differs little from that of Greece; it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their Wealth, the advancement and increase of Trade. And although there be some pretence of amity and love, yet all being busied about the same commodity wherein every one hath equal interest, if some notable gain, like a Bone, be cast among them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 covetousness and envy soon ravils all their friendship.  
As for you, the learned Society of Artists, with whom now properly my business is, your anniversary meeting is, I hope, for more noble ends, the common good and benefit of Mankind; the nourishing and strengthening of true, mutual, Christian love; the owning of the great God, whose name is Love, (1 John 4.8.16.) in His works of Nature and Government of the World by STARS and ANGELS, neglected by almost all other men. And as your Studies are about the Heavens and heavenly Bodies, their orderly Motions and powerful influences upon this inferior World; so the end of your coming together, is to glorify the GOD of Heavens, who made that wonderful frame, and maintains that constant order and powerful efficacy of the celestial Bodies, and by them leads us to the knowledge, contemplation and admiration of Himself. Yea, whereas the ●ime is now come, and that fulfilled, which our Lord foretold, Mat. 24.23. that men should say, Lo here is Christ, or there. The end of your meeting is like that of the Magis, the Wisemen; who soon after our Lord's birth, came from the East to Jerusalem, saying, Where is He that is borne King of the Jews? for we have seen his Star in the East, and are come to worship Him.  
That's the argument I shall entertain your patience withal, and treat on at this time.  
Mat. 2. ●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Where is He that is borne, etc. Take the Text with the words preceding; Non when Jesus was borne in Bethlehem, etc. Behold, there came Wisemen from the East to Jerusalem, saying, Where is He, etc.  
All they say, is contained in these two Parts:  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Question, Where is he that is borne King of the Jews?  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Reason rendered of the Question, and that both from the impulsive cause, and the end why they made their journey, and moved this Question; For we have seen, etc.  
In the Question we have:  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, datum, the supposition; and that they took for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, granted, That the King of the Jews was borne.  
That which they put to the Question upon this supposition, Where is He that is borne, etc.  
To the unfolding both of the Supposition and Question thereupon; its necessary that we know who these Questionists were. The verse before my Text tells us they were Magi-which we turn Wisemen: which word, because its very ams biguous, we may know that anciently there were two sort of Wisdoms, and so of Wisemen. The former Wisdom truly so called, gins with the fear of God, and is the knowledge of Divine and Human things: Divine, as of the Providence of God, his general government of the World by Stars and Angels; his special government of his Church by his Word and Spirit.  
Human, as the knowledge of Nature, and the mysteries and wonders therein contained, fare greater than our natural Philosophy now in use and reputation will reach unto; also practical Philosophy in Morality and Civility.  
The latter sort of Wisdom, falsely so called, gins with the ignorance of God, neglect and contempt of his Nature, Will, Word, Ways and Works, and is the knowledge of Diabolical curiosities, as Witchcraft, Necromancy, confederacy with unclean Spirits; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a subtle way of deceiving a man's self and others, by the names of God & Angels, when the Devil intends nothing less. Of this kind also is that sort of Juggling whereby the Fancy is corrupted, and works truly wrong it beyond the power of Nature by compact with the Devil.  
The former kind of Wisdom is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Natural Magic, and tends altogether to the honour of God, and to the preservation of Mankind.  
The latter is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Magic Diabolical, and tends wholly to the dishonour of God, and to the ruin and destruction of Mankind.  
This is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Wisdom and Wisemen falsely so called; which God in Scripture so often by his Prophets and Apostles inveighes against. Such were Pharaohs Soothsayers, of whom Saint Paul mentions two, Jannes and Jambres; such was Simon Magus, such was Elymas the Sorcerer, and sun dry the like.  
These two kinds of Wisdom and Wisemen, he who confounds, and takes for the same, either out of ignorance, or malice, or both (for such there are) he too much wrongs and abases the servants of God, and too much honours the vassals of the Devil.  
He who thinks I attribute too much to the former kind of Wisdom and Wisemen, let him inquire what the Gymnosophists in Ethiopia were, and the Brachmanni in India; what the Babylonian and Perfian Magi were, and he will think I have been too sparing in their commendation. Those were four Schools of Wisemen famous throughout the World; and of them were these Wisemen, who move the question in my Text. Those Wisemen of the East, as they exceeded all the World beside in other wisdom and knowledge, so in Astronomy and Astrology; whence they are thought by some to be called Magis of Magog, one of this seven Cities of note in Asia, famous for that Science. And therefore Magog is thought to have the name in the Hebrew, because from the Housetops (so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies) which of old were made plain and flat, they were wont to contemplate and behold the Stars and Motions of the Heavens, and thence to praise God in his Works. Of this Profession, though not of this City, were those Magis in my Text. Such Wisemen they were as knew God, and the invisible things of God, being clearly seen and understood from the Creation of the World, by the things that are made; as his eternal power and Godhead. And thus knowing God they glorified him as God, Rom. 1. Such as were not hearers of the Law, but doers of it: such as having not the Law, were a Law unto themselves, showing the work of the Law written in their hearts, Rom. 2.14, 15. Such as were faithful in little; and therefore God imparted more unto them; according to that general and never failing rule, Habenti dabitue, To him that hath, that is, useth what knowledge, grace and strength he hath, shall more be given. Yea, to such a Plerophory and full persuasion of Divine truth they had attained, that they made not any question, whether Christ were borne the King of the Jews, or no, that they took for granted, but asked, where he was borne; Where is He that is borne, etc.  
But how came they so confident? They saw His Star in the East: there's their first Reason, from the impulsive cause. But is it satisfactory? For explication of this Reason, it's necessary we satisfy these Questions.  

1. How knew they the King of the Jews?  
2. How was this Star His?  
3. How knew they this Star to be His?  
4. From what part of the East came they, where they saw His Star?   
1. How knew they Him? Who was their Teacher, Tutor, or Counsellor?  
They had two sorts of Counselors or Teachers; one inward, that was God the Father: They kept his Law, and his Law was their Schoolmaster unto Christ, Gal. 3.24.  
2. 'Tis probable they had outward Teachers, Tutors and Counselors, both Balaams Prophesy, who came out of the East, Num. 23.7. out of Chaldea, & his Prophecy was well known there, a most ancient Prophecy of Christ, and the Star in my Text, Num. 24.17. There shall come a Star out of Jacob, and a sceptre shall rise out of Jsrael, the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which in the first acception signifies a young tender plant, even that which Es. 11.1. calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Jer. 23.5. & 33.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we turn a Branch, a Branch from his roots, & a Branch of Righteousness, though neither word properly signifies a Branch; for a Branch grows not up from the root of the tree, but a tender Plant, a sucker, a shoot, a springet. But for more proof, the 70. turn the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Vulgor Latin, Homo, even the man Christ Jesus, He should rise out of Israel, and ver. 19 out of jacob shall come he that shall have dominion, Dan. 7.14. This Prophecy of Balaam 'tis probable, they knew, and the man that should have Dominion, even he that should be born King of the Jews.  
This was one of their Tutors or Counsellors. Another kind of Counsellors probably they had, the Sibyls (though some learned men undervalue their authority) & their oracles: And the very word Sibylla signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the counsel of God. Ten of these were famous throughout the world; all of them Magae or Prophetesses, and the most of them Prophesied most plainly of Christ, as the Cumana Sibylla in the time of Tarqvinius Priscus, whose main Prophecy was of these times.  
Magnus ab integro seclorum nascitur ordo;  
Jam redit & virgo; redeum Saturnia regna,  
Jam nova progenies coelo demittitur alto.  
But more maniesstly the Sibylla Erythraea to this effect that in the last days God should be humbled; the Son of God made man; the Deity united to the humanity; and should be brought forth and nourished by a Virgin. This Sibyl and her Prophecies 'tis likely were well known in the Estern parts of the world, whence these Wise men came.  
2. But how was this his Star? not as if the other Stars were not also his, but as John the Baptist was his Angel, and sent for this purpose, to give testimony unto Christ, and to prepare his way; and having so done, be finished his course, and was taken away: so this new Star gave notice of the new man coming into the world, & guided the Wise men to him, and so vanished away; and in that respect its said to be His.  
3. But how knew these wise men that this was his Sarre? there is a tradition said to be owned by some of the Fathers (Saint Chrysostom is named) That in the East in a City called Sheth near the Ocean, a society of men, 12. in number, Students in Astronomy, learning out of Balaams' Prophecy, that such a Star was to appear, they set themselves to observe the heavens, and wait for the appearing of it, and that when any of the Society died, others we●e chosen in their room; this number of Students so continued in their observation for many ages, until at length the Star appeared unto them.  
Now that this Star appeared not in a corner, Chalcidius a Platonies' Philos, pher who lived at the time when our Lord was made manifest in the flesh, he writing upon Plato's Timaeus, concerning divers Stars and their direful effects, as Plagues and Wars, hath these or the like words; There is, saith he, a more holy and Divine History, which reports, that, by the appearing of a certain extraordinary Star, not diseases and death was foreshown, but the venerable descent of God for man's salvation; which Star was observed by the Chaldeans, who worshipped God new borne and become man, and offered him gifts. So he. There remains yet one Question to be answered.  
4. From what part of the East came they?  
Here I find a difference. Some say from Persia, because that is full Ea●●●r●m Jerusalem. And the Persian Kings were wont (saith Plato in his Alcibiades) to train up their Sons, who should succeed them in the Kingdom, in Natural Magic. But not only in Persia, but also in other parts of the East and in Egypt, th●y had their Magis; and out of their Magis or Wisemen, were chosen their Priests, and out of their Priests their Kings, as the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports.  
It seems to me most probable that these Wisemen came out of Arabia Pelix, for the Chaldeans and Arabians were much given to the study of Astrology before the Persians were, and more famous for it. Such Magis were Job and his friends, saith Clemens Alex. Job being reported to be a man perfect and upright, fearing God and eschewing evil, and the greatest of all the men in the East, and neighbours they were to the Sabeans and Chaldeans, as the Arabians are.  
Besides, the Prophecy is well known Psalm 72.10. The Kings of Tarshish and the Isles, the Kings of Sheba and Saba shall being gifts. Where the Kings of Tarshish, being the Kings of the North, the Isles Importing the Kings of the West, Saba implying the Kings of the South, there's none left for the Kings of the East, but Sheba which is rendered Arabia.  
But the gifts which they bring, discover whence they came; it was the custom of the East to bring Presents to those whom they acknowledged their Kings, as might be shown at large. And presents were wont to be such as the Land afforded. Take for the man, saith Jacob, of the best Fruits of the Land, in your vessels, and carry him down a Present, Gen. 43.11. That part of Arabia so abounded with mines of Gold and Silver, and the chief of Spices, as appears Ezech. 27.22. that from thence it was called Arabia Faelix. But because other Countries also might afford many of these, yet in that they brought Frakincense, it's plain, they came out of Arabia: Thura, praeter Arabiam nullis; no Country yields it but Arabia, saith Pliny. And that special part of Arabia, saith Virgil— Solies est thurea virga Sabaeis; whence that part of the Country is called Arabia sacra, Arabia the holy, because it yielded Frankincense wont to be burned in their Temples, whence by Arabici odores, Frankincense is understood in Pomponius Laetus.  
Lastly, that we may prove this, and give light to that which hath been spoken, these were the successors or posterity of the Sons of Abraham by Ketura, whom he sent Eastward into the East Country, Gen. 25.6. And therefore Sheba is joined with Midian and Ephah children of Abraham, to whom the Promises were made; who, as God foretold, would teach his children, Genesis 18. and it is prophesied by Esay. 60.6. of those or better times of the Gospel; That the Dromedaries of Midian and Ephab, all they from Sheba shall come, they shall bring Gold and Incense, and they shall show forth the Praises of the Lord. Hitherto we have heard the History of the Text.  
The Mystery of it belongs as well to us as to those Wisemen: and wise men indeed we shall prove ourselves to be, if we do as they did.  
The same question belongs to us: Where is He that is born King of the Jews? And the same reason we have to move it. In the Question, we have the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the same thing supposed and granted, and the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the same thing put to the question.  
1. The same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or thing granted, that the King of the Jews is born.  
Whence we may take notice how fare nature helped by art, and tradition, may go. It cannot be denied, but that these Magis knew: first, that there was a child born: secondly, that He was a male child: thirdly, that He was to be a King; fourthly, that particularly He was to be a King of the jews, why Art should be excluded wholly from the cognisance of Nativities, or of Kings and States, I cannot see, since Predictions according to precepts of Art, for many ages known and approved, have been found so true.  
Indeed the object here and the means also were extraordinary, a new Star: yet was that a natural help; and seems to evict thus much; that the well grounded Scholars of Nature and Art, especially being wise, honest, and virtuous persons, and faithful according to what they know, (as probably these might know somewhat by tradition, as hath been shown) such may understand many things out of the face of heaven, when the aspect is ordinary: For so the Stars are made not only for Seasons, but also for Signs, Gen. 1.14. which if they signify not, how are they Signs? yet hence I would infer no more than the Text will bear. Also when the Aspect is extraordinary and new, such as this Star was. And the reason is; That, it being the Creator's end, that such his extraordinary creatures should portend and signify some good or evil to the world, that extraordinary work of God should be in vain, and that end of God which he aims at, frustrate, especially unto those who want His Word, if none among them should understand what is thereby signified and foretold.  
2. The light of Nature and Art being further illustrated, and helped by grace, may discern spiritual things out of the book of Nature; as these Magis did discern from this Star, by the help of God's gracious illumination; That not an outward and civil, but a spiritual King, a Messiah, and Saviour was now born to the jews. Which the rather I observe, and commend unto them to think of, who would exclude all the Heathen from salvation, because they have not the ordinary means, the outward Preaching of the Word to guide them; as if the only wise, and gracious God were limited, and bound to instruct and save that way only. Saith not the Apostle expressly, that when the Gentiles, who have not the Law, do by Nature the things contained in the Law, these having not the Law, are a Law unto themselves? where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Nature is not opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grace, but to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law, and written Word of God. Not but that we aught exceedingly to praise our God, and highly to esteem of his special goodness unto us, in affording us his written word, for which blessing holy David in special manner praiseth God, and exhorteth us so to do, Psal. 147.19, 20. But with all, it becomes us also to acknowledge the riches of his mercy, even unto those who want the outward word and ministry thereof. But that the outward word and preaching of it, is not the only outward means leading to salvation, the Apostle teacheth evidently, 1 Peter 3.1. If any obey not the word, they also may without the Word, be won by the conversation of the wives. So powerful is life, which therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is called the light of men, Joh. 1.  
Yea, it is undeniable, that these men had attained unto a greater measure of knowledge, touching some divine Mysteries than the Apostles themselves, even after the day of Pentecost. These primitiae Gentium, the first fruits of the Gentiles, knew now their own calling, which St. Peter Act. 10.34, 35. then began to know, when he had seen a vision from heaven. And St. Paul very highly esteems the revelation of this mystery made known unto him, Ephes. 3.2.9.  
Hitherto we have seen how the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or thing granted in the question concerns us. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or thing put to the question, as nearly concerns us also. They say, Where is He that is born the King of the Jews? where we may take notice:  
1. These Magis, these wise men enquiring, where Christ was born, they were not of the Ubiquitaries faith, they belived not that Christ's body could be every where; for they ask, where is he.  
2. Our God would have the fame of his Son's incarnation spread not only at Bethlehem, but at Jerusalem the mother City, and all Judea.  
3. At Jerusalem they ask this question: Of whom? wise men propound questions unto men fit and able to answer them, who were here the inhabitants of Jerusalem, and the wise & learned of them. Whence we may note, that the wise in every kind are persons meet to be advised withal, in doubts of all sorts, and the spiritual wise in spiritual difficulties. It is God's Ordinance, Isaiah 2.1.2.  
4. Both Nature & Art may be at a stand in spiritual things, especially concerning Christ; which, as the Apostle witnesses, are very mysterious, Ephes. 3.4. 1 Tim. 3.16.  
5. When Nature and Art are at a loss, they must be helped by Grace. And therefore the Wise men hoping well of the Jews, as Gods peculiar people, go to Jerusalem, now corrupted, and consult with them. Who yet give us example, and teach us to advise with men holy and wise in the Lord; especially to travel to the City of God, the heavenly Jerusalem, and enter into the Sanctuary, Psal. 27.4. and 73.16, 17. and 122.4.  
6. When Gods Priests, Prophets and Teachers are asleep, strangers come and awake them.  
7. Nature and Art may be good handmaids unto Grace, and do Jerusalem good service.  
8. Here is the accomplishment of jacobs' Prophecy, Gen. 49. When the Sceptre was departed from Judah, and a Lawgiver or Ruler from between his feet, then must Shilo come, and not till then; And thus it was now with Israel: They had not King. Herod was a stranger, an Edomite, an earthly one; And therefore the Star shown as well as the Prophecy, that their spiritual Messiah was come.  
9 When God takes away the outward honour, power, Kingdom and dignity from his people, it is because He would bestow an inward and spiritual in the room of it. They had now no outward Prince of their own; now therefore the Lord makes known unto them Messiah, the Prince, the true King of the Jews, the King of Israel.  
10. Nature and Art though illustrated by grace in some measure, may yet be at a loss, as these Magis were, concerning the place of Christ's Nativity and present abode.  
11 Many know, that Christ is somewhere born, but where and among what people, they know not.  
12. The ignorance of something, as where Christ is born, must not discourage us or make us slothful, but stir us up the rather to inquire.  
And let us, I beseech you, make yet a more strict and narrow search; where, Where shall we find Him that is born King of the jews? It extreme nearly concerns us all.  
For, hereby we know the Spirit of God: Every Spirit that confesseth that jesus Christ is come in the flesh, is of God: And every Spirit that confesseth not that Jesus Christ is come in the flesh, is not of God; but this is the Spirit of Aniichrist, 1 joh. 4.2, 3. And know ye not that Christ is in you, except ye be reprobates? 2 Cor. 13.5. But if Christ be in you, the body is dead, because of sin, and the Spirit is life because of righteousness, Rom. 8.  
Now, if Christ be born in us, He is borne in us at least as a child. And what is most notable in a child? is not innocency, simplicity, and humility? If therefore Christ be a child born in us, where is his innocency? If uncleanness, fornication, adultery, or adulterous thoughts be in us, innocency is not in us, we are then become not the members of Christ, but of an Harlot, and he who toucheth her shall not be innocent, Prov. 6.29. If covetousness be borne in us, Christ's innocence is not in us, he that maketh haste to be rich, shall not be innocent, Prov. 28.20.  
If rebellion or sedition be born in us, Barrabas may be born in us, Christ's innocency is not born in us, so Daniel reasoned, Dan. 6.22.  
2. If Christ as a child be borne in us, where is his simplicity? If subtlety, deceit, and fraud go not out of our streets, if we circumvent, and go beyond our brother in bargaining, so far we are for having Christ's simplicity born in us, that we know not the Father who is the avenger of all such, 1 Thess. 4.5, 6. If so, the Serpent hath beguiled us and corrupted our minds from the simplicity that is in Christ, 2 Cor. 11.3.  
Thirdly, if Christ be a child born in us, where is his humility? If our heart be lifted up in us, if we be proud of wealth, or honour, or knowledge, or what ever else, where is Christ's humility? Therefore the blessed Virgin when she magnifies the Lord for Christ born in her, He hath regard, saith she, the lowliness of his handmaiden, Luke 1. If neither the innocency, nor simplicity, nor humility of the Child Christ be born in us, how is Christ born in us so much as a child?  
True it is, these are but weak, where Christ is new born.  
But let them consider this, who think they ought always to be so weak, and place their strength and power of Religion in complaining of their weakness. Doth the child continue always a child? or doth he grow up to greater age and strength? Eph. 4.14, 15.  
Let them also consider this, who although they want the innocency, simplicity, and humility of the Child Christ, yet presume themselves able and well grown Christians, yea, such are grown up to the Old age of Christ. Why? because they find the flesh rebel against the Spirit, and the Spirit against the flesh; which they take for a sign of a perfect regenerate man. He who thus judgeth of himself, as I fear too many do, let him know, that he is but yet a child, a little child, if so much in Christianity. And for proof of this, compare, I beseech ye Gal. 4.19. with cap. 5.17.  
But though Christ be born as a Child, yet is He then a King. Is the child Christ born a King in thee? Where Christ is born a King, there He must reign, Isaiah 9.6. Unto us a Child is born, etc. and the Government is upon his shoulder, etc. Does this King reign, bear rule, and govern thee and me? Where He reigns, the wild passions, the brutish and savage affections; as hatred, variance, emulation, wrath, strife, etc. they are tamed and brought into subjection under the Child that is born a King, Isaiah 11.6. In the days of Christ, (so it is in the Chaldy Paraphrast) The Wolf shall dwell with the Lamb, and the Leopard shall lie down with the Kid, and the Calf and the young Lion, and the fatling together, and a little Child shall lead and govern them, Proverb. 20.8.  
And therefore Christ is called the King of the jews. What is that to us? The true jews are they who praise and glorify their God, Genests 29.35. He is not a jew, who is one outwardly, neither is that Circumcision, which is outward in the flesh, but he is a jew who is one inwardly, and Circumcision is that of the heart and Spirit, and not in the Letter, whose praise is not of men, but of God, Rom. 2.28, 29. Of such jews, Jesus is the King.  
Ye perceive (Beloved) how nearly the Wise men's Question concerns us. So do their Reasons.  
First, they saw His Star. Whence we may:  
First, observe the method of our God, in bringing men unto Christ: He takes men at their work. The Shepherds were feeding of their flocks by night, and the Angel of the Lord brought them the first glad tidings of Christ coming in the flesh, Luke 2. The Apostles were at their trade a fishing, and Christ called them. These Wise men were beholding the Stars, and giving glory unto God, and God, by a Star leads them unto Christ.  
Secondly, take notice of God's gracious condescent unto Mankind: He takes men by their work and by their profession, Psal. 78.70. He chose David his servant, and took him from the Sheepfolds, from following the Ewes great with young; He brought Him to feed (or to rule) jacob his People, and Israel his inheritance. He took the Apostles being Fishermen, and made them Fishers of men, Luke 5.10. Thus Dionysius the Areopagite was first brought on his way toward Christ, the Son of righteousness, by the beholding that supernatural Ecllpse of the Sun at the Passion of Christ; as He brought these Astronomers by a Star. And this I take to be one principal reason, why Christ himself, his Kingdom, his Word, the Ministers of it, and all means of Salvation are represented unto us by so many Metaphors; God graciously condescending to come home unto us, to take us at our trades, at our callings, at our several professions, and all, to bring us, as He brought the Wise men here by a Star unto Christ.  
Thirdly, God calls not men per saltum, nor all at once, and extempore; but by degrres. The Shepherds had an Angel to preach the Gospel unto them, the immediate outward means of salvation: these Wisemen had a Star; a means also, but more remote. The Shepherds lived in the Church, were well prepared; the Wisemen were strangers to it; yet utraque lingua de coelo erat & stellae & Angelorum, as one of the Ancients speaks, God taught from heaven both by Star and Angels.  
Fourthly, these had a Star, and but a Star; and they came to worship Him. That's the second reason of these Wisemen. O the slothfulness of most men in these days! we have not only the book of Nature open to us, as these Wisemen had, but the Grace of God also hath appeared, and the Gospel, and glad tidings of Christ hath been preached unto us now all our days; yet how few, alas, how few obey the Gospel of Christ? God gives us his Word, and great is the company of those who publish it; and a great deal of Preaching we have, and a great deal of hearing, and a great deal of talking; yet how few, alas, how few come unto Christ, as these Wife. men did, to whom God gave neither Preacher nor Word. Only it is probable, a tradition they had, and but probable; they thention it not, only they saw a Star, and came along journey to worship Christ.  
Beloved! I blame not now our want of diligence in coming to Church, nor in seeking Christ any other way abroad, and without us. These things we may do, and good means they are in their kind and degree: yet may we use them all, and that diligently, and yet 'tis possible we may not come unto Christ. Mark, I pray, what our Saviour saith to the jews, john 5.39, 40. Ye search the Scriptures (so the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rather Indicatively then Imparatively there to be understood, as the Text will appear to any judicious man, who shall well consider it;) Ye search, saith he, the Seriptures, for in them ye think to have eternal life; and they are they which testify of me; and ye will not come unto me, that ye might have life. To come unto Him, is to believe on Him, john 6.35. to conform themselves unto his death, that as Christ lives, they might live also. This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a faithful saying, if we die with Him, we shall live with Him, 2 Timothy 2.11, 12. even that life of God from which we are estranged, Ephes. 4. Thus the jews came not unto Christ, nor, I fear, many of us.  
These Wisemen came unto Christ by the guidance of a Star, and their example may justly blame the unwise, who ascribe their not coming unto Christ, to fatal necessity or influences of the Stars: As Tertullian reports of ignorant men, Deonerant seipsos, & malae mentis impetus vel fato vel Astris imputant: They excuse themselves and lay the blame of their evil minds upon fatal necessity, or upon the Stars.  
As for fatal necessity, let them answer & satisfy these complaints, who are ignorant of God's Government, of the world by Stars and Angels; and therefore of all other men, most oppose Astrology. These are they who feign a compendious and peremptory decree of God, without consideration of sin voluntarily committed, to save a few, and damn all the world beside. Let these, if they can, satisfy those who complain of fate and destiny.  
I shall rather endeavour to satisfy their cavil, who lay the blame of their not coming unto Christ, upon the Stars and their influences; yea, and upon Astrological judgements of their effects.  
True it is, Astrology is that Art or Science, which enables and teaches men to judge and foretell natural effects, and changes to come, in the Elements and Elementary bodies, by their motions, configurations, and influences of the Signs, Stars and Planets; yet neither are the influences, merell less the judgements and predictions of their effects, the causes of fin, or any hindrances why we may not come unto Christ, as these wise men did.  
It cannot be denied, but influences there are of the heavenly bodies benign, and comfortable to the inseriour creatures, as those of the Pleyades, Job. 38.31. Those of the San and Moon, Deut. 33.14. Yea, of the whole Heaven, Hos. 2.21. There are influences destructive unto wicked men, Judg. 5.20. The Stars in their courses sunght against Sisera. And all these influences are conveyed unto this lower world acted by them. Whence the Cabalists say, that there is Grater superior, an heavenly Vessel, which empties itself in craterem inferiorem into the lower Vessel, even all the elementary world, which receives what is emptied from heaven unto it; that Omnes res inferiores representativae suntisuperiorum, that, as every herb hath its visible signature, which discovers it useful for one or other part of the body; so hath every one an influence from its proper Star, and Angel governing it; yea, Omneores animdto habet à caelo stellam ad se instuneem; yea, that there is neither herb, nor plant nor stone, nor mineral, nor man, nor beast which receive not the influences from the Stars.  
Now though there be such powerful influences, yet do not these hinder our coming unto Christ. For howsoever by our fall, according to the first Adam, our nature is depraved, and that primative Symmetry & harmony between heaven and earth, dissolved and lost, whence the creature is subject to vanity, yet as we recover ourselves out of the fall through the power of faith in the second Adam, all those destructive and noxious influences lose their power upon us. Meantime they cannot truly be said to be the cause of fin unto us.  
For neither Sun, nor Moon, nor other Planet, nor Stars, nor Constellations, nor Angels acting them, can do any thing in this Elementary world, otherwise then a Lute, or other Mustcall instrument can be said to make harmony of itself alone, without the touch of the skilful Lutanist. And such instruments also are all these, whose harmonical motions wholly depend on him; who doth according to his will, both in the army of Heaven, and the inhabitants of the Earth, Dan. 4, 35. So that if we blame the Stars, we must lay the change higher, as either upon God himself, or upon the Angels His immediate instruments, who act by the Stars. We cannot justly lay the blame on God: For let no man say, when he is tempted, I am tempted of God, etc. Jam. 1.13. No, say not he hath caused me to err. Ecclesi. 15.12. For he hath no need of the sinful man. So contrary is this to their assertion, that God in great wisdom contrived a way to bring sin into the world, that hereby he might glorify his justice. Abne simus tam satui adulatores Dei.; saith St. Hierom, God's justice has no need of our lies. Nor can our sin be imputed to the Angels, whose property it is to do his Commadement, and hearken to the voice of his Word, Psal. 103.20.21. When men are driven from thief vain refuges, they commonly lay the blame upon the Devil. The Devil, they say aught them a spite. True it is, the Prince of the Air rules in the Sons of disobedience, but the Sons of disobedience first yield up the rule of themselves to the Prince of the Air. The Devil rules in them, but first lust rules in their members. The Devil takes them, captive at his will, but first they yield themselves captive of their own will. And therefore our Saviour who attributes the lusts of wicked men unto the Devil; He attributes withal the lusts of the Devil unto wicked men, when they freely and willingly commit them. Ye are, saith He, of your Father the Devil, and the lusts of your Father ye will do. The words in our English are obscure: The Greek words are, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The lusts of your Father ye will, ye have a lust to do, Joh. 8.44. So true is that of St. Austin; Falso de natura sua aut stellarum influxu conqueruntur mortales, quod peccatum adeò voluntarium est, quod si non voluntarium, non est peccatum. The Apostle refers all to the true Original, Rom. 6.19. Ye have yielded your members servants to uncleanness and to iniquity.  
Yea, justly we may lay all the blame of the Stars malignant influence upon ourselves, and our own perverse will We ourselves furnish the Astrologers, the Chiromantes, and Physiognomers with matter of prognostication and prediction. For although the Stars incline, and be apt to raise vicious passions, and affections, in one sadness and melancholic thoughts; in another wrath, in another wanton love, which the ginger well knows, in the nature of those influences, we readily yield unto those influences, though there be in us the power of God through faith to lay those turbulent Spirits, & break their force and vigour. And by this cowardly yielding, we make the ginger speak truth, who otherwise, by our resisting the temptation and suggestion unto sin, would easily be deceived. So true is that,— sapiens dominabitur astris. A wise man overrules the influences of the Stars.  
And this truly to me is an argument, that the present generation of men, in this I and is, and hath been extremely brutish, corrupt and sensual; and withal, that the principles of Astrology are sirme and good, in that their predictions and prognostications touching this present'age, have proved so true, which never could have come to pass; had men acted according to the principle of christian faith and right reason, and not secundum id bruti, according to their brutish and corrupt nature in them.  
To conclude all, suffer, I beseech ye the word of exhortation, yea, especially who profess yourselves followers of these magi, these wise men in the Text: Do ye as they did; Be ye guided by the Stars unto Jesus Christ, seek ye him who made the seven Stars, and Orton, Amos, 5.8. And as it is a lawful, yea, and honourable science, which ye profess, so use it lawfully, use it to the honour of God, and the good of mankind's.  
All laws prescribe bounds and limits, ultra quos, citraque nequit consis●ere rectum. Laws of God, and Laws of men keep us within due bounds; and we ought to be subject to every Ordinance of man for the Lord sake. Transgress not therefore the due bounds of your Art, by any undue practice of it. make not the planets and constellations the immediate necessary causes of humane actions. Search not too fare into particular acts of men, with their events. Make no undue use of your Art to self interests, to covetousness, pride or vain glory. Give not fourth your predictions as oracles, which possibly, ye know, may prove untrue. The highest God can, and doth often cross the course of nature; yea, and oftentimes he produceth that, which could not be foretold by the observation of the Stars Esay, 47.11.12, 13.  
Desire not converse, nor conference with the Genii. The evil Angels are ready to transform themselves into Angels of light, and obtrude themselves as helpers, that in the end they may deceive and destroy. If thus or any like way, ye go beyond your bounds, ye will give offence to the weak adyersaries of Astrology; who, though ignorant of your Art, yet many of them, I doubt not, are good meaning men. Yea, ye will give advantage to the common enemy of mankind, That evil Spirit, who has his name from searching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from knowing, he having beguiled our first parents with that specious promise, which he never could perform, That they should be as Gods knowing good and evil, he pursues their posterity, in whom he finds the like desire, when they do not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but will be prying into events beyond the Sphere of natural influences; and because cretainly to foretell contingent good or evil, is the property of God himself, Esa. 41.23. Here, here especially he will be like unto God; and to satisfy your curiosity, will pretend skill toforetell things purely contingent. Nunc specimen specitur, nunc certamen cernitur sitis nec ne ut esse oportet, boni mali cujuslibet. Here no doubt ye walk in the midst of snares, and upon the battlements of the hous●, as the wise man speaks. Some falling by the ill practice of your lawful Art, have become of magi, magicians, and of wise men, Wizards. But I hope, yea I know better things of some of you, and have good ground to hope the like of all. I understand, that of Suidas, which he speaks of the Magis of old in Persia, is true of ye all; That ye are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lovers of wisdom, and lovers of God. And that the noble science of Astrology, by you, is now to be restored unto its ancient lustre and glory.  
Lastly, be we all exhorted to follow the Magis, the wise men in the Text, to seek the Lord Jesus Christ, the King of the Jews; and if we follow these wise men in the Text, they no doubt will lead us to him.  
I shall use no other method than they did; We must heed the Law, that is our Schoolmaster unto Christ; Thus no man c●mes to him, except the Father draws him, Job. 6. And heed the propeticall word, which as a light shines in a dark place until the day dawn, and the day star (or the Sun, as it is in the Syriac) arise in our hearts. For this purpose we must make use of the least helps that God hath given us: use our senses and our understandings to the searching of him out in the creature. The heavens declare his glory, and the firmament show his handy work. Praesentemque refert quaelibet herba de●●. When we seek him thus with all our heart, God the Father reveals the like Star unto us, that he did unto these wise men, even the illumination of faith; so St. Anselm, Rhabanus and others understand this Star: For faith is the evidence of things n●t seen, Heb. 11.1. By the guidance of this faith, this Star, we must leave our Country, as the wise men did, And as their and our Father Abraham did, Gen. 12. Who followed this Star, saith the Apostle Heb. 11.8. By faith, Abraham, when he was called to go out into a place, which he should afterward receive for an inheritance, obeyed, and went out not knowing whither he went. Out of ourselves we must go, whither soever we go, otherwise there's no coming unto Christ. And walk we must in the sleps of that faith of our Father Abraham, Rom. 4.12. The covetous man must forsake his covetousness, that's his Country; the unclean person his lasciviousness and uncleanness, that his Country, he lives in it; the Drunkard, angry, envious, contentious persons must departed out of their drunkenness; their wrath, their envy, their strife; they are their Countries wherein they live.  
But we must not follow these wife men too close; They went up to Jerusalem, out of their humane judgement and good hopes they had of the Jews. They thought it was most likely, they should find the King of the Jews in the royal City; that they should learn where he was of the learned Scribes; But humanum s●agitantes consilium, divinum amisere ducatum, saith St. Bernard. while they sought the counsel of men, they lost the guidance of God, Thus did Samuel; but it was while he was but a child. God called him, and he came to Eli the doting Priest. But when God revealed his Son in me saith St. Paul, I conferred not with flesh and blood. Gal. 1. Nor must we. Not but that there are learned scribes, and they taught unto the Kingdom of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a dual, there are good and bad together.  
The Scribes tell the wise men, that the King of the Jews is borne in Bethlehem, the House of Bread. Very fitly was the Bread of life, born in the house of Bread, where the Bread of life is broken. Do we thus seek him? or seek we him rather for our own advantage, as some sought him for the loaves, john 6. This is to seek Christ in Bethlehem, the house of bread, not in Betulehem juda, but in Bethlebem in the tribe of Zabulon, josh. 19.15. that is, they seek Him for the loaves in their own habitation; that's Zabulon; as the Scribes who told the Wise men that Christ should be born in Bethlehem, yet they themselves went not out of their own Town to seek Him. Thus without doubt the greatest part of men seek Christ; they will not go out of themselves to find him; they would have Him come to them in their sins, in their Country; they will not go to Him. This is the reason of so much sighing and and groaning, wherein many men place a great part of their religion; they would find Christ, and not departed from their covetousness their envy, their pride, their hatred, etc. their own Countries: it is impossible. While we are yet in our own Country, this bread in hidden Manna. Therefore Bethlehem signifies also the house of War, implying thus much unto us, that we cannot feed of the bread of life, unless we strive or fight for it: Labour for that meat that endures unto the everlasting life. The Inhabitants of the Island Baleares gave not their children meat, unless by slinging they first struck it down from some high place, where it was lodged. He who will not labour, shall not eat the bread of life. To these the Lord promiseth refreshment out of the true Bethlehem. To him that overcometh, there is Bethlehem, the house of War, to him I will give to eat of the hidden Manna; there is Bethlehem, the house of bread, Revel. 2.17.  
But Bethlehem was the place where Christ was born in the flesh. Christ in these last days is to be born in the Spirit, when Christ was born in the flesh, He was bounded within a certain place: The Wise men must take a long journey to come and seek Him. When he is born in the Spirit, He is not bounded to this or that place, Matthew 24.23.26, 27. not here or there, for as the lightning, etc. The wind or Spirit blows where it lists, John 3.8. But if Christ be so born, how, and where shall we find Him? Wisdom she is easily seen of those that love her, and found of those that seek her, etc. Wisdom 6.12, 13, 14. Yea, there will be no need of curious searching; they who are born of the Spirit, He seeks them, john 4.23, 24. Yea, when he is thus born according to the Spirit, His presence will be so illustrious, he will need no farther demonstration. They in whom He is so born, shall find his birth in themselves yea others also shall acknowledge it in them. Esay, 61.9.  
But Christ's first coming in the flesh was honoured and declared by a new Star; and would not our good God vouchsafe to honour Christ's second coming and that more gloriously in the spirit, with a star also?  
Doubtless (beloved) our good Lord hath not been wanting unto us herein, though herein I fear, we have been and are extremely wanting to ourselves.  
In the year of our Lord. 1572. There appeared in Casslopeia, a star of the greatest magnitude, and far greater than any of that constellation. It was observed by the most skilful and famous Astronomers of that time, to hold the same Aspect in all places of Christendom, to run the same course, to keep the same proportion, distance and situation every where, and in every point, with the fixed Stars, by the space, say some, of 15. Months, others of two whole years. Peucerus in his Chronologie, an eye witness of it as many thousands more were, he writes thus of it: fulget sub aster ●s … o Cassiop●iae novam sidus cujus simile nulla vidit ●tas cam magnitudine, quantum, ad visum stella● omnes tam errantes quam fixas superet. Haerer immobile in to coeli loco quod primum effulsit et à nobis conspectum est. Many of that time delivered their opinions of it, what it might portend, Beza wrote verses on it; it was held by all, and called by Tychobrahe, stella mirabilis, a wonderful Star. And well might it be so called, for that wonderful Star pointed at the great wonder in Heaven, Revel. 12.1. Christ born the second time in these last days according to the Spirit. The woman the Church clothed with the sun, Mal. 4.2. With Christ the sun of righteousness, the Moon the changeable world under her feet. Thus some of the Ancients understood Jericho which hath the name from the Moon, a kind of Luneburg, the City of the Moon, the changeable world. That was trodden under the feet of josuah and the Church with him, the spiritual and true Joshuah the Lord Jesus. He hath the same name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and he clothes the woman the Church, who through Him treads the mutable world the spiritual Jericho under her feet. _____ At this wonderful birth in these last days, that glorious and wonderful Star pointed, and yet points all truly wise men. Not like that other Star, which doubtless was not higher than the lower Region of the air: Otherwise how could it be said to go before them, as that Numb. 24.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incessit, it went and stood over the place where the Child was, Matth. 2.9. But this wonderful Star shone over all Christendom, over the whole Spouse of Christ, of whom Christ is born the second time.  
Yea, besides this wonder in Heaven, and this wonderful Star directing to it, in the same years 1572. and 73.4, 5. etc. broke forth the most glorious and wonderful light of spiritual and heavenly Doctrine; The everlasting Gospel, which had an Angel for the Preacher of it, flying in the midst of Heaven, Revel. 14.6, 7. And this glorious light of the everlasting Gospel again breaks forth in these last days; though the Dogs extremely bark a● it. But we must be content; If wrathful and envious Dogs bark at the Moon the lesser light, no marvel though they bark at the Sun the greater light, and the woman clothed with it. But the time shall come which ye read in Joshua, 10.21. That none shall move their tongue at the Children of Israel.  
Now as the Lord called the Heaven to witness the Spiritual birth of Christ; and an Angel flying in the midst of Heaven to give testimony to the everlasting Gospel: So in the year 1575. when the light of it broke forth into this Island, the Lord called also the earth to witness the same truth. Master Camden in his Britannia tells us, in the Description of Herefordshire, that Prope confluentes [Lugi & Vagae] Collis quem Marcley-hill vocant, anns salutis 1575. quasi somne solutus consutrexit & triduum se in immanissimam molem propellens horrenao reboans mugitu, & obvia quaeque prosternens in superiorem locum, magna cum admiratione se promovit, eo terrae motus genere, ut judico, quod Physici Brasmatiam vocant.  
Master Speed, in his Description of the same County, gives us the History more fully; only there is in him a mistake of of the year, unless it were only the Printers fault, as I believe.  
Marcley-hill in the East of this Shire, roused itself out of a dead sleep, with a roaring noise removed from the place where it stood, and for three days together traveled from the first site, to the great amazement and fear of the beholders. It began to journey upon the seventh day of Febr. being Saturday at fix a clock at night, and by seven the next morning, had gone forty paces, carrying with it Sheep in their coats, hedge rows and trees, whereof some were over-turned, and some that stood upon the Plain, are firmly growing upon the Hill, those that were East, were turned West, and those in the West were set in the East. In which remove, it overthrew Kinnaston Chapel, and turned two Highways near one hundred yards from their usual Paths formerly trod: The ground thus travelling near about six and twenty Acres, which opening itself with Rocks and all bare the earth before it for four hundred yard's space without any stay, leaving that which was Pasturage, in the place of Tillage, and the Tillage over spread with Pasturage. Lastly, overwhelming her lower parts, mounted to an Hill of twelve fathoms high, and there rested herself after three day's travel, remaining His mark that so laid His hand upon this rock, whose power hath poised the Hill in His balance, job 28 9 Esay 40.12.  
This, although we may refer unto its second causes, as Master Camden doth; yet if we consider the great manifestation of that Divine light, by the publishing of the everlasting Gospel that very year unto this Nation, we cannot but apply that of the Psalmist; What ailed ye, ye Mountains that ye shipped like Rams, and ye little. Hills like young Sheep? Tremble thou Earth at the presence of the Lord, at the presence of the God of jacoh, Psal. 114.  
The Lord then made manifest His presence by the moving of the Earth; and this is not uncouth: For thus when the Lord is said to have bowed the Heavens, and come down, the foundations of the Hills were shaken, Psal. 18.7, 8, 9 And Psal. 68 Wherein some of the Fathers tell us, decantari Mysteria utriusque Testamenti, that the Mysteries of both Testaments are reported, and chanted out by the sweet singer of Israel, verse 7.8. This came to pass in the Letter, when God gave his Law, Exod. 19 and 20. Hoc ideò, ut cum illa quae legis sunt, gessit, in his quoque ea quae Evangeliorum sunt praeformâsse sciretur. This the Lord did, that in delivering the Law, He might be known to prefigure those things which belong unto the Gospel. Hilar. So that the Lord therein testified of another trembling, another moving of the Earth when the Gospel should be revealed, which accordingly came to pass when the Wise men in my Text came to jerusalem, and inquired, where is He that is born King of the jews? When Herod the King heard these things, he was troubled and all jerusalem with him, Matthew 2.2.3. Herod was an Idumean, an Edomite, a figure of the earthly man, that must needs be moved, and troubled at the presence of the heavenly. For the Edomite, the earthly man bears rule in us, and is a King in us, as Herod the Edomite was; and the Image of the earthly we bear, until the Image of the heavenly appears. And therefore as we have borne the Image of the (both natural and corrupt) earthly, so we shall bear the Image of the heavenly, 1 Cor. 15.49. No marvel then if the earth be moved at the presence of the Lord, that the earthly man tremble, when he hears the news that he must part with his Dominion, and Sovereignty in us, according to the decree of God, The elder shall serve the younger, Gen. 25. This is no Gospel, no glad tidings unto him. This cannot come to pass without a great deal of struggling, not only that within us, in our hearts like that in the womb of Rebecca, but also without us in the world. The strong man is not easily bound, nor by any other than the stronger one, Luke 11. Herod that Mountain of glory or honour, as his n●me signifies, must needs tremble and be moved, when he hears news of one who turns the Earth upside down, Isaiah 24.1. And brings into contempt all the honourable of the Earth, Isaiah 23.9. It was true what the Accusers of our Lord gave-in against Him, though not in their sense, Luke 23.2. that He did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vulg. Lat. subvertere Gentem turn the Nation upside down. And as true was that, though he meaning otherwise, whereof the zeloticall Jews accused Paul and Silas, Arts 17.6. saying, they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that they had turned the world upside down; for so no doubt where ever the Preaching of the Gospel takes effect, so that Christ as King comes to reign, He turns the world upside down, what was above before, He than brings under 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that which is high in men (even the tumour of their proud and lofty thoughts) it is abominable in the sight of God. Luke 16.14. He puts down the mighty from their seats, and exalts the lowly and meek, Luke 1.52. Esay 25.2.12. and 26.5.6. And this though a great change to both, yet both (and well they may) rejoice and glory in it. jam. 1.9.  
Yea, what the Lord did at the giving of the Law, prefigured what should be done at the publishing of the everlasting universal Gospel. And therefore when the Preacher of it, Revel. 14.6. had published it, presently comes forth another Angel, saying, Babylon is fallen, is fallen, etc. even that threefold Babel, out of which the three Frogs proceed, even the spirits of Devils, which now a long time have gone forth unto the Kings of the earth and of the whole world, to gather them to the battle of the great day of God Almighty, Revel. 16.13, 14. And then the greatest changes must be made. For He who went before conquering, went to conquer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 6.2. For in this most holy estate, when transgression is to be finished, and an end made of sin, and reconciliation for iniquity, and the everlasting righteousness brought in, and the most holy anointed the Lord does not then speak on earth, as Ebr. 2.3. but from heaven Ebr. 12.25. Than not only the earth is to be moved but also heaven, Ebr. 12, 26. not only the sinful earthly thoughts, minds and affections of the corrupt Adam; nor only the spiritual wickedness in heavenly things, but also those things, which in comparison of legal administrations, were accounted heavenly, even they in regard of the new heaven and the new earth that now appears, even they must be shaken, as already they are in some measure: of this estate the Apostle speaks, 2 Cor. 5.16, 17.  
But if the first Star designed and pointed at the very City, and House where Christ was borne according to the flesh; and this wonderful Star point to none; Christ's coming in the flesh, in that respect, will be more glorions than His coming in the Spirit, and so the latter House shall not be more glorious than the former, which yet hath a Promise that it shall be, Haggi 2.9.  
Know we therefore, that this wonderful Star directs unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Revelations 20.9. It points to Bethlehem, as the other did, Luke 2.4. the City of David, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Beloved City, beloved of God, where the Lord promised the blessing, Psal. 133. where God, who is the love itself, dwe's: therefore the Name of that Mystical City is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ez●k. 48.35.  
This is that City, where the Citizen's love God, their neighbour, and their enemy, the true Philadelphia.  
This beloved City is that which is set on an Hill, Mat. 5.14. wherein they of God's household dwell, Ephes. 2.19. Therefore when the Psalmist hath spoken of the shaking of the earth at the giving of the Law, Psa. 68.8. whereby was figured also the changes at the giving of the Gospel, as I shown before; he tells us of the gracious rain, which falls not like that Mat. 5. upon the evil and the good; the Word Preached drops on all: but it's a figure of the holy Spirit, which the world cannot receive, saith our Lord: this therefore falls on God's inheritance only, ver. 9 even the Hill of the Lords house, ver. 15. Mons Dei mons pinguis, fat with the unction of the Spirit, which is imparted unto all truly called Christians. This Hill like that I told you of out of Master Camden and Master Speed, keeps the Sheep safe in their coats, and all the trees of righteousness growing upon it; only it turns those West which were East, and the East West. They that were first become last, and the last first. It over turns all mere ceremonial outside worship; and changes the beaten great roads, even that broad way of open known sinners, and that kind of narrow way, which is indeed cut out of the same broad way, consisting in an affected kind of strictness, in regard of some bodily exercises; which neglect of the true narrow way of mortification which leads unto the everlasting life. And as that Hill mounted itself on the top of another, and there rested; so this Hill of the Lord must raise itself above all the little Hills, even all particular Churches divided in judgements and opinions: for why leap ye, ye Hills? why strive ye for superiority, yea supremacy one above another? This is the Hill which God desireth to dwell in, yea the Lord will dwell in it for ever. For that of the Prophet must have its fulfilling in these last days, Esay 2.2. that the Mountain of the Lords house shall be established in the top of the Mountains, and be exalted above the hills, and that shall not be shaken but remain, Heb. 12.27.  
He that hath ears to hear, let him hear.  
But alas! may many a poor soul say; I have vicious inclinations; and the Stars have their destructive influences on me: And how shall I follow this wonderful new Star into this glorious City? Let us therefore know, that as there are influences from the Stars, which move and incline us unto evil, by reason of our depraved nature, so are there also influences of grace and truth, which proceed from the Son of righteousness, with which the woman is clothed, who hath put on Christ, and from the bright morning Star, john 1. Revel. 22.  
These influences are received by a living and powerful faith, which hath the virtues not only of some one Star, or some one Asterisme, or Constellation, but even of all the Stars, all the Constellations of the heavens. And therefore the Church moves and shines like the starry heaven, which the Apostle delights to see, Col. 2.5. I am with you in Spirit, joying and beholding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the orderly Motion, & firmamentum fidei, Vulg. Lat: the Firmament of your Faith, by this Word the LXX turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 1.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. By the power of this Faith, this firmament of Faith; all the temptations of the Devil and his Angels are extinct, and frustrate, 1 Pet. 5.9. Whom resist steafast in the Faith, Jam. 4.7. Resist him, and he will fly from you. By virtue of this Faith, we quench all the fiery darts of the Devil. By virtue of this Faith, all the influences inclining to evil, may not only be frustrate of their effect, but also turned to good. Hast thou received an impression of sadness? set it on the right object, thy sin; and remember, Blessed are they that mourn, etc. Art thou moved by another Influence to covet, and heap up wealth? Lay up thy treasure in Heaven, etc. Doth another Influence incline thee to wanton love? Advance it to the love of thy God, thy neighbour, and thine enemy. Art thou yet by another Influence inclined to wrath? Be angry and sin not, Ephes. 4.26. That is, so be angry with thyself, that thou mayst not sin.  
If such Philadelphians we shall be, if such Citizens of the Beloved City, the City of David, Prov. 3.20. By walking after, and with these Wisemen we also shall be wise; and as they found the Lord Jesus, so shall we find Him also, john 14.21. We shall become true Magis, truly Wisemen; And we shall become Guides to others, and win their souls unto the Lord Jesus, and so become more wise, Prov. 11.13. And shine as the Firmament: yea, We shall become Stars, and shine as lights in the world, Dan. 12.3. They who are wise shall shine as the brightness of the Firmament, and they who turn many into Righteousness as the Stars for ever and ever.  
FINIS.