A SERMON CONCERNING THE EPIPHANY, PREACHED AT THE Cathedrall Church of Christ in Oxford.  
By RICHARD gardener, D. D. and Canon of the same Church.  
OXFORD, Printed by LEONARD LICHFIELD, and are to be sold by MATTH. HVNT. Anno Dom. 1639.   

TO THE RIGHT REVEREND FATHER IN GOD, John, LORD-BISHOP OF OXFORD, my much honoured Diocesan.  
My Lord,  
I Am as full of hope as desire that your gentleness will help into the light this bashful Piece of my Composure. For having long lived in the Sun-shine of your Favour, it may well be expected that somewhat of mine should bee coloured with the beams. The Argument being the wise mens devotion claims a peculiar Interest in your religious protection, since 'tis demonstratively evident that the Example of their piety hath made a conspicuous reflection on your practise, which spares no Cost that God may be served like himself.  
We have seen their well-grounded faith, which S. Peter calls Luciferum in cordibus, appear in the frank, and free largess of your Love to Christ. The sacrilege of former times purloyn'd the holy treasures, challenged the settled mansions of your Sea for their own by Law, as if they mean'd you should be known to be the most Christian Bishop in having with Christ no house left to repose your head in, nor chapel standing, wherein you might offer up atonement for them.  
To remove this scandal your Exemplary munificence aided by sovereign Power hath given out of your coffers to the Church, what others have taken away from the Church to store their coffers. So that through your worships bounty we may now again say here stands the Lords Oratory, and This is the Bishops Palace. Heretofore the Evangelicall Altar was placed so incongruously throughout the whole diocese that a Proselyte might easily mistake it for a secular Table, or common board: now it hath that exact position, which is consonant to the Primitive Times. To prevent a promiscuous employment of our Cathedrall Utensills your pious zeal hath stamped Gods mark upon them, whereby none may dare to alter the propriety, nor pollute them with profane uses. And thus you have walked in the steps of wise men both in the Substance, and circumstance, which makes me confident that this Narration of the wise mens diligent inquiring, and devout worshipping our Saviour will find a gracious acceptance, being humbly presented to your Fatherly indulgence by  
Your Lordships obliged to serve you in all canonical obedience. RICHARD gardener.   
TEXT 2. C. V. 2. Of the gospel by St matthew. 
Where is he that is born King of the jews? For we have seen his star in the East, and are come to worship him.  
I Have heretofore rerelated the journal,& Gestes of the progress, which the Magi made to jerusalem, taking my Rise at the first verse, as at the first stage of their setting forth. Now quiter to leave them there, and upon no opportunity to reflect on the Motive, and End of their Journey; what were it but with the fox in the Fable to lick the outside of the glass, and not to taste the sweets that are within it, 
Naz. Orat. 11.  or in the words of Nazianzen {αβγδ}, to commend a goodly Statue from the shadow it casts, and to pass by {αβγδ}, those perfections, which deserve our chief commendations. The Tuesday Course then being almost contiguous to their solemn festival seasonably reverted me to a survey of this second verse, since therein we may discover the main drift of their travel,& expense. Our Dialect renders them Wise men, and significantly too: For at their first arrival they did not wear away the span of their time in descrying the gauds and Glories of the city, in trifling about impertinent,& frivolous Questions, but like Wise men indeed they forthwith propound a religious demand, saying, Where is He, which is born King of the jews? And yet I fear the worldly wise will take them for none of the wisest in regard of that form of Jntergatory. The method of human Policy prescribes Travellers to set a watch before their mouths, to bee thrifty of their language when they converse with foreign Nations, because a {αβγδ}, or freedom of speech in such betrays levity, and hazards safety. These then may seem to be nicknamed Wisemen, onely in an Jrony, for who would not esteem it rather an insolent presumption then well weighed discretion to dispute the Rights, and Proprieties of a crown; to raise a bruit of a natural King newly born when another is elected, and established in the Throne? Such an affront as this is able to strike fire out of the dullest Prince, much more out of Herod, who as he was a fox in subtlety, so he shew'd himself a Lion in Cruelty. For when their Errand was presented to his ears his enraged jealousy burned so fiercely that it sucked up the blood of all the Male Infants within the Coasts of Bethlē. And had not an heavenly inspiration diverted these Nuncios from the intended way of their return, their blood also should have runn'd among the Ingredients, and made up the dose to alloy his fury.  
But the Babe-slayer needed not thus to rave, Christ's susception of our Nature was no way ominous to his usurped Title. he came, saith S. matthew, to minister, and not to be ministr'd unto. Tis true, He was a King, Pilate an infidel to the prejudice of Caesar, his Emperour,& with hazard of his own life stilld him so at his death, as those strangers did at his Birth. Yea himself confessed it, Mark 14.& his Father confirmed it. Ps. 2. At Rex fuit in Saecula, non de saeculo: yet he was no Temporary Monarch of this Earth, but the King Eternal who hath all power in heaven, and in Earth, and so he was not to succeed any, nor any other him. Indeed his royal Descent,& proximity of succession to the Crown might have claimed the Throne of his Father David, 
See this fully proved in Speeds. Cloud of witnesses.  the external Monarchy of all Iewry. For both by joseph his legal Father, and Mary his natural Mother, himself was the onely immediate, next heir to Abiud,& Rhesa sons of Zerubbabel, in whose Line the crown by Right, should have been invested after Jechoniah.  
But he would not hold by that tenor: if he had, his Birth should not have been so vile, and contemptible, nor his life so toilsome, and miserable. He would not have begun his State in a Manger, nor should a Cratch have been his Cradle; and brutish attendants his nearest Courtiers. A scandal so great in the fastuous conceit of the Priests, and Scribes, that they would not be brought to aclowledge him to be the messiah, to whom they were to do their homage, and swear allegiance, although their forefather jacob directly left it in his Testament, that when Shiloh came, all the show, and outward pomp of the earthly sceptre should depart from judah, and Zachary in express terms proclaimed it to Jerusalem, Behold thy King cometh to thee poor and lowly. For the Iewes, who have been more diligent in the custody and portage of the old Testament, then in the true Exposition of it, were notable to discern through so thick a vail as lay over their eyes, plain Prophesies from obscure Aenigmaes,& therefore being desirous to brave it in the flesh, fantastically supposed that He who was to be born King in their Quarters should trample on the necks, and Crownes of Princes, loosen the chains wherewith they were manacl'd by the romans, and make them all great, and powerful Potentates.  
But the Lord reigns, be the Earth never so impatient: Non brachio saeculari, not by outward force over our goods and bodies, so terrestrial Rulers exercise dominion. The weapons of his kingdom, are of an heavenly nature, his two edged sword cuts beyond the marrow, pierceth the deepest secrets, and retired cogitations of the inward Cabinet. The most obdurate sinner that sets up cavils, and raiseth as it were bulwarks against the Lord, and his Anointed, feels at one time or other, the power of his Spirit, ready to beat down those strong holds of sinful imaginations. So that the breast of every carnal man hath that, which will speak for subjection to Christs dominion. I will not wander beyond the pale of the Church, nor touch those bad humors in the mystical Body, which want nerves, and sinews of faith to unite them to the Head. Our Saviour's entire Regiment is among his true members, who receive sense, motion, and quickening spirits out of his fullness. The Assemblies of the faithful are his immediat subjects, with whom his Word goes for a Law, and the guidance of his Spirit, for the sway of his sceptre. In them he lords it as a King in his kingdom, when their understandings desire to know nothing but him, and what may stand with his truth; when their wills, and affections resign, and yield up all in obedience, and conformity to his will. He manifests the might of his Supremacy in their rescue from the thraldom of sin, the sorcery of the flesh, and from the vigour of the Curse. And that the world may know he is {αβγδ} the great Monarch of the universe, King of Kings, and reigning over all that reigns, he makes all things serviceable to their good. Sometimes permitting the rage of Tyrants to grow on high, that thereby he may be glorified in the Courage, and constancy of his Servants amid the pangs and torments of death. Otherwhiles he restrains the tyranny of their Persecutors, causing them on a sudden to become his Peoples humble orators.  
The Magi guided by the holy Ghost, entitle him King of the Iewes transcendently, because his kingdom of Grace, the Standard of the gospel, was first advanced in their Coasts. They were his Primogeniti; and 'tis the Prerogative of the first begotten, to have a more honourable mention then others, which are Aliens. Yet his affection was not so wedded to that Nation, that he wholly put the Gentiles out of his protection. The Pale of Palestine was too restrained, too narrow for his bounds. His dominion was to be extended so far as the sun darts his beams: the Heathen were given as his Inheritance, and the ends of the Earth for his Possession. The promise of the seed of the woman, which should break the Serpent's head, was made to Adam in Paradise as he represented the whole Posterity of mankind, and so no Nation, no Condition can shut out a good heart from God. Why was the Stranger which sojourned among the Hebrewes capable of Circumcision, the pledge and seal of God's favour, but to signify that saving health was to be derived from their Tribes to all the kindreds of the Earth. Neither is it without a mystery that in old Simeon's Anthem the light of the Gentiles is placed before the glory of Israell. 
tart ul. lib. adv. judae.  Tertullian is so far from giving pre-eminence to the jews that he proves it was prefigured by the Birth of Esau, and jacob, that the elder people of the Jews should serve the younger of the Gentiles. Others will have their rejection to be shadowed forth in Gedeon's dry fleece, and the vocation of the Gentiles in the wet floor. So that the Jews were no more to be compared to the increase of the Gentills, then the little piece of wool to the whole floor. Indeed the Jews may truly be said to be like Gedeon's fleece; for as it was watered with the rain of heaven when all the Land else was dry, so God did let fall the due of his mercies on their territories, when he left all other places barren, and dried up through want of the influence of his graces. But after their rebellion they became like Gedeon's fleece, which afterwards was only dry, when there was due on all the Earth besides. They were at first to God as Reuben to jacob, the strength, and glory of his age; but by ingratitude with Reuben they lost their dignity, and with Esau their birth-right. 
S. Ambros. Ep. 73. l. 9.  Nam quomodo dicent Pater cum verum Dei Filium negant per quem adoptio acquiritur? For with what comfort can they call God Father, who believe not in his onely son, without whom they cannot bee adopted his children? Quomodò Testamentum nuncupant, qui mortem Testatoris negant. What right can they have in the Covenant, who undervalue the death of the Testator by which 'tis ratified? Quomodò libertatem usurpant, qui negant sanguinem, quo redempti sunt? How can they challenge the glorious liberty of the chosen, when they trample under their feet the blood of their Redemption? In vain do they boast they are descended from Abraham, since he is not a Jew who is one outward in the flesh, but inward in the Spirit. The Commonwealth of Israel is as well mystical, as literal, and they are right heires to Christ's kingdom, who reverence him as their Lord,& King. So that wee are the seed of Israel, having prevailed to be adopted God's people. For wheresoever true believers keep their residence, there the Land becomes Israel,& the Church Sion. Quousque ergo Iudaee durissime? 
S. Maxim.  How long therefore o thou carnal, stiffeneck'd jew, wilt thou stop thy ears against the Dictates of the Patriark's, and Testimonies of the Prophets? What a deadly obstinacy hath possessed thy heart above all others? Thou canst not be persuaded to thy salvation by the tongues of Angels,& yet the Wisemen were confirmed, and brought to thy Christ by the sight of one star, which is the motive of their Journey, vidimus stellam Ejus. Where is He that is born King of the Jews? for we have seen his star.  
Tully was of opinion that the world was framed in such an order at the first beginning, 
Cicero de Divinat.  ut certis rebus quaedam signa praecurrerent, that certain signs, or tokens should always run before certain effects to give a glimpse, or light of their approaching. But this rule cannot be extended unto all, for as it is false logic to maintain an argument affirmatively from the part to the whole, so were it likewise a gross error in Divinity to press God, as it were perforce, to reveal his pleasure touching future events because he hath given warning by express signs of some particulars. Yet the fruitless Plodders, and Prolers in Nativities thought no matter of importance could fall out, without the same were signified before hand by the stars. Cardan was so saucy as to erect a Figure of our Saviour's Birth: 
earl of North ●ampton in his desensative p. 108 so cites him.  Christ saith he was born Primâfacie virginis ascendent, the first face of the Virgin ascending, whose proper image is a Virgin nourishing a Child, and thereupon, grounds an assurance that the stars, and Planets wrought in his Nativity. 
Tertul. de Idololat.  Credo hoc nomine Christum sibi obligaverunt. J think, as Tertullian speaks scoffingly, such Figure-flingers as these, bound Christ to their profession, by this courtesy of making the stars to keep an Audit of his coming. But 'tis both impious, and ridiculous to suppose the influence of the Planets do inspire, and force effects, which are ordained by God. The Father is round with them. Non est regnum caelorum sperare, 
Tertul. ut supra.  cujus radius, aut digitus abutitur caelo. He cannot hope for the kingdom of Heaven, who thus abuseth heaven either with his finger, or his compass. These execrable illusions ipsam propemodûm dei majestatem pulsant, do almost strike at the Almighties sovereign Majesty, and make it as it were a vassal to the works of his own hands. There is no doubt but the very minute wherein all the miracles, and mercies should be wrought by Christ was fixed in the Divine providence before the world was made. The fullness of time in which God sent his son was no other time then that which his Prophets, and not the Horoscope foretold. 
Chrysol.  Vidimus stellam ejus( as 'tis in the Text)( i.) Eum, qui habet stellam, non habetur à stella: Cujus ortum tenebat author, non quae ortum tenebat Autoris. Wee have seen his star ( (i)) we have seen him, who governed the star, and not the star him. Very well do they call it his star, because although all the stars being created by him are his, yet this was Christ's more peculiarly. The rest of the stars were made that they might distinguish the times, and seasons, this was commanded to appear that it might declare the Lord of the world, and the time of his heavenly kingdom was at hand. Stella erat non legifera, 
Chrysol.  said signifera, non apparuit caeli climate, said virtute nascentis. Christ's nativity depended not upon the star, but the star on his Nativity, in respect whereof it was first created.  
It cannot be that this star could be any of those glorious lights either fixed or planetary, which in the creation were made for the ornament of heaven, and to enlighten sublunary creatures. Betwixt them and this there are many differences, both in respect of its motion, splendour, situation, and the manner of appearing. All other stars move ad motum primi mobilis, circularly, from the East towards the West, whereas this star proceeded in a strait line from the East towards the South. oath stars appear not in the day time, their light is obscured by the light of the sun: this star appeared, and directed one Wise-men at high noon. Other stars are placed in the heaven, this was not in the firmament, but the air, otherwise it could not have pointed out the way to the Wise-men, nor the house where the Infant lay. Lastly this star did differ from other stars in the manner of appearing, for sometimes it appeared, and sometimes it did not; sometimes it appeared moving, and sometimes standing, so that it must needs follow it was no common star, remaining in the heaven from the beginning, but a new light deputed only to the honour of our Saviour's birth, and the service of these Magi.  
Now if you would know how they understood the office of this star was to be a Conduct to Christ, first we lay it as an undoubted truth they could not discover it by skill of the Astrolabe, that light was but a slight ground for a supernatural belief. Some hold they had often heard from the Oracles of the sibyls, and their own Prophet Balam had spread it over all their Country, that there should rise a star out of jacob, and together with it a sceptre to Israel, as 'tis recorded in the Book of Numbers. This they learned, and this ran in their mindes, this they made use of, and so comparing the Prophecies with the Event, they fell upon the right that this star did portend {αβγδ}, the scepterd King was born to the Iewes.  
J will not affirm, as some do, 
Vid. Maldonat. supper Math. c. 1.  that the holy Spirit himself assumed the figure, and form of this star, but J may safely say that by virtue of his spirit, who is the Morning star of the East, which guides Arcturus, and his sons, as Job speaks, they attained the knowledge how this star did fore-tell the birth of the Messiah, which should smite the corners of Moab, and destroy all the children of Seth. The eternal word, {αβγδ}, that light of truth did illuminate their souls to understand what Balam their countryman had divulged. The star was a spark of Christ's own kindling; A torch which himself lighted to direct these Wisemens footsteps. For they say not wee have seen a new star in the air, strange, and miraculous, but they add the particle {αβγδ}, the star, thereby intimating they had seen a star expected, and formerly revealed. 
D. lo.  Dedit aspicientibus intellectum, qui praestitit signum. Certainly, saith lo the great, he, which guided their Eye outwardly inspired their heart inwardly.  
And here from bringing the Magi to a new sun on Earth by a new star in heaven we may observe how sweetly, and favourably the Lord dealts in that he wins men by those means, which are suitable, and correspondent to their dispositions. These Astrologers were studious, and diligent to seek after God in his celestial works,& therefore he teacheth them out of their own book, a star from heaven shall led them to the place where divine knowledge is to be had. God is never deficient to him that is not so to himself. Indeed our inbred corruption infects whatsoever is infused into us, and so no goodness in us of itself is a fit mover of the good graces of God, yet his voluntary favour, his frank,& free affection regards the small sparks, and beginnings of light, which himself hath set up in our souls, and though it burns dim, yet if we let it not go out, but do our best to clear that obscure, faint light, he will make us capable of a greater light. The weak, waxed wings of nature are not sufficient to raise us to our {αβγδ} of eternal happiness, yet if her faculties, by grace enabled, be well husbanded, rightly managed, they will not hinder an ascending a degree, or two towards it. They cannot save us, they may some way profit us, if wee do not sit down in the beginnings of knowledge, but with a willing mind go on, and travel for more.  
J suppose none will conceive the liberal intentions,& bountiful actions of moral honest men to be evil formally, in the very Essence, though they are so, being taken circumstantially, in respect they aim not at the right end, Christ's glory, which makes them ineffectual. For as truth is truth wheresoever we find it, so good ceaseth not to be good in whomsoever it resideth. if the subject shall alter the very nature of a quality, then the misplacing of a virtue will prove its loss,& destruction; virtue shall degenerate into 'vice, and so two opposites may not onely agree, but grow into an inseparable union, and be entirely one. The Scripture is so far from crying down moral preparations, that it presseth particulars of that kind, which God hath so accepted that upon their right employment he hath graciously pleased to infuse a more ample measure of holinesse, a further means of salvation. The Eunuch in the Acts was well affencted to Religion in undertaking so long a journey as from Aethiopia to Jerusalem for devotion sake. The Lord registers his religious steps, and the Spirit convaies Philip to his Chariot to give him better instruction. Cornelius was a just man, and, which was strange in a captain, made up of alms, and good works, he was one that feared God, and this was the utmost period of his explicit Creed before he met with S. Peter for ought appears in the text. The Lord takes notice of this devout disposition, and in a vision directs him how to sand for Peter to be informed in the Knowledge of the gospel. The Ancients then who hoped well of moral honest men are not too uncharitably to be censured, for, as they urge, though God ties us to the ordinary means, yet he hath not tied himself. {αβγδ}, or {αβγδ}, ingenuity of nature, and other moral excellencies are not opposite, but subordinate to grace: Grace destroys not, nor abolisheth them, but heals, and perfects them. The Wisemen desired to improve their piety, and God sublimates it, sending his star as a Harbinger to draw them closer to him,& that out of the East, which is the place of the starre's first appearing. Where is he which is born King of the Iewes? We have seen his star in the East.  
The East, as it follows in the Evangelist, was the place of the stars first appearing that where sin abounded grace might superabound. There Sorcerers, and Practisers of hellish Arts served Satan, and thence shined a spiritual light to chase away dark ignorance, and spiritual wickedness. In lumine tuo ridebunt lumen. In thy light they shall see light saith David; 
S. Austen.  In Christo tuo videbunt gratiam. In the Lords Christ, or Gods anointed they shall apprehended grace to be made partakers of the inheritance of the Saints in Light, who hath taken them out of the kingdom of darkness, and translated them into the kingdom of his dear son. So true is that of Esay, the people of the Gentills, which sate in darkness saw a great light, and light is risen to them, which dwell in the region of the shadow of death.  
And indeed not without good ground, did this new star appear in that part of the world where the sun riseth, since it was to declare, the new rising of the sun of righteousness, which enlightens every one that comes into the world. Besides, from whence should our faith have its beginning, but from thence where the sun hath its first rising, faith giving light to the soul, as the sun to the body. Bonadventure holds it fit in congruity, that from the East man should first be taught to worship God, since in the East he had first offended him. 'tis no vain conceit that our Saviour was pleased to be crucified with his back towards the East, to intimate he had cast behind him, and quiter forgot all sin, whose first footing was in the East. Salmeron's opinion concurring with the Centurists may seem probable that because these First fruits of the Gentills came from the East, well ordered Christians in a commendable conformity to the primitive times, do use to pray with their faces that way, as professing how in the persons of these Wise-men they receav'd the rudiments, and Principles of their belief. The turning our backs to the West when we are in religious devotions, may be morally useful against the Jews, as signifying we believe Christ's death to be passed, and behind us, and therefore we look to the East, thereby acknowledging both his Resurrection,& coming again to Judgement, who shall come as the lightning which cometh from the East, Math, 24. Hence the wisdom of our Church hath ordered, that in situating Christian bodies in the grave, their faces be settled Eastward, as thence expecting the glorious second coming of their blessed Saviour. But J am to consider for what end the Wise-men presented themselves to Christ at his first coming in the flesh, and that's specified in the close of the verse, it was to perform the religious Act of adoration, we have seen( say they) his star in the East, and are come to worship him.  
The Scribes, and Pharisees, yea whole multitudes sought our Saviour, but it was either to crucify him, or to entrap him in his speech, to see his miracles, or to be fed with his loaves, and fishes. These took by-paths, and wrong ways to come to Christ. The persons in the Text sought viam in viâ, the Lord of truth in the true way; they apprehended Christ, not only as the way to life, but as the way, and the life, which made them fall down, and worship him. Wherein they acknowledged the son of Mary to be the King of Eternity, adoration being the homage due to the God of heaven. But is it not strange that the circumcised should deny him, who was born King in the midst of them, and yet the uncircumcised, aliens to the Covenant, confess his sovereign power in jerusalem, the Motropolis, and royal seat of the circumcision? 'tis an Axiom in Philosophy Quòd sensibile positum supra Sensorium non facit sensationem, that an object too near applied to its proper Organ, makes the sense loose its apprehension. As a hand laid too close upon the eye cannot be discerned, as it may at a distance. Much after this manner it befell the Iewes. Christ being so near to them, that he lineally descended from that Nation, they neglected a right application of him, and became so blind in the fight of him, who was the light of the world, that they could not see the glory of his power, and the fruit of his coming, whereas this bright star of righteousness shined clearly in the region of darkness. They, who dwelled far off were careful to follow the light of reason, and conscience, to improve, and make the best use of prudential motives. And here I must take leave to vary from Calvin's exposition, 
Vide S. Athan. l. de Incarn. Nazianz. Orat. 9.5. August. Ser. 29. de Temp.  the current of Antiquity being against it. He would have the Worship in this place tendered, not to be an act of Religion, but Civility.  
We deny not that {αβγδ} promiscuously signifies civill, and divine reverence, yet the Holy Ghost commonly useth it for a religious prostration of the body in the act of adoration. Cornelius his devout manner of worshipping S. Peter, in the tenth of the Acts is expressed by {αβγδ}. The worship, which the four and twenty Elders yield to God in the 19. of the Revel. is rendered by {αβγδ}, and our Saviour applies it to Satan S. Math. 4. {αβγδ}, thou shalt worship the Lord thy God. And in the same religious sense, the word must be understood in my text, otherwise the Wise men had been ridiculous in undertaking such a tedious journey, if the end of their coming were to worship a temporal Prince, who being newly born could neither take notice of their homage, nor understand the honour was presented to him. Herod might well be offended with this action, because they went about to set up another King within his Territories. Their countrymen at home might suspect them of seditious practices, as if they mean'd to bring in a foreign Ruler. Wherefore J may safely conclude that the meanness of Christs birth would have diminished his glory even in the judgement of those Wise men, if they had not believed that He, whom they saw in the manger was Ipse Ille that bare rule in heaven.  
The Ubiquitaries in declining an irreligious neglect have fallen to excess of piety by exhibiting divine worship to the human nature abstractedly from the divine, whereby they do not much differ from Heathen Jdolaters, who adore the Creature for the Creator. The school is herein orthodox; 
Aqu. part. 3. q. 25. art. 2.  Adoratio latriae non exhibetur humanitati Christi ratione sui ipsius, said ratione divinitatis, cvi unitur: divine worship is not given to th● humanity in respect of itself, but in regard of the Divinity to which it is united. 
S. Aust tract. in joh. 42.  Divinitas ejus quo imus, humanitas ejus quâ imus, so saith S. Austen. His divinity is that whereunto we go, his humanity is that whereby we go: 
Paulinus Aquiliens: cont: Felicem l. 1. in Biblioth. pat.  at non alter in suo, Alter in nostro, yet he is not another in that which is his, and another in that which is ours, said totus in suo,& totus in nostro, idem in utroque. But whole in that which is his own, and whole in that is ours, and the same in both. 
council. Constantinop. 5. Can. 9. juxta council. Ephes. c. 8.  Hence it is that we do not terminate our adoration in either nature a part, and severally, but we worship with one adoration the God-head with the Man-hood in the person of the Word. Damascen speaks it out, {αβγδ}, 
Damas. l. 3. Orth. Fid. c. 8.  saith he, {αβγδ}. I forbear to pursue these speculative litigations, being desirous rather to stint myself then to lash out. Give me leave then to sum up all with that which may excite devotion.  
Quod fecit Magus non faciet Christianus? The eastern Sages travelled far in the eztremity of winter to present, a solemnt worship to our Lord, and Saviour, where are they that will scarce step out of doors to God's public worship, when the Church stands hard by, if perchance there fall a few drops of rain to wet their dress, or to discolour their shoes? These in the text had but the irradiation of one star for a Convoy to Christ, we have a Constellation of many stars, and some of the first Magnitude, shining clearly in this Horizon. Eminent, and powerful Preachers of the gospel, those great Lights of the Church have a long time conveyed a bright illustration upon this Goshen, this our land of light, and shall we come short of the darkest times in the lustre of religion? What a shane is it that they should be more devout before the Manger in the state of Christ's humiliation then wee are before the Altar now he is in the height of his Exaltation! All the postures of their bodies, and souls were awfully affencted to Christ's infinite gentleness,& goodness, even then, when he made a Stable the Chamber of his Presence. And therefore 'tis to be feared, if we leave not of our profane carelessness, that the men of the East will rise up in Judgement against the Men of the West( (i)) against many in our daies, who present themselves in the Courts of the Lord at times of divine service in ambulatory motions, irreverent deportments, vain Communications, as if they made little or no difference betwixt the Exchange, and the Church, the common tavern, and the sacred Tabernacle.  
But let us, who aclowledge Christ our liege Prince, and sovereign, like good subjects humbly seek,& come to this God Incarnate, falling down at the Manger, and at the lap of the Virgin, where this blessed child lieth( 'tis Luthers zealous exhortation on the Galath.) and there behold him given to us, born for us, sucking, growing, dying, rising again, ascending above the heavens that he may at length bring us thither, where we shall see him face to face, which we beseech him to grant us for his mercies, and merits sake. AMEN.  
FINIS.