1. Tim. 6.12 euen the Eyes and View of the present World and with Dauid not to be ashamed to speake of Gods Testimonies before Kings f Psal 119.46 not to swarue from Gods Testimonies though our Persecutors and Oppressors were many g Psal 119 157 Heerein wee must be followers of Christ Iesus the Author and finisher of our Faith who witnessed a good confession before Pontius Pilate the Iudge that condemned him h 1. Tim. 6.23 and of Abraham the Father of the Faithfull who built Alters to the Lord and called vpon the name of the Lord when the Canaanite an Idolatrous Nation that serued other Gods was in the Land i Gen. 12.6.7 For then wee especially shew that the loue of Christ is in vs when we abide with him in tribulation that wee come to him sinceerely when wee take vp the Crosse and follow him k Mat. 16.24 Non est magnum si tunc a Dei Testamonijs non declines cum te nullus persequitur It is no great matter if then thou goest not astray from Gods Commandements when no man persecuteth thee It is no great matter to bee as resolute as Peter when no daunger is at hand to march vnder the banner of religion when authority alloweth it honour and prosperity followeth it but then to indure when the heate of the Day ariseth when the firie tryall commeth is a proofe of our rooting and grounding in Christ The Deuill himselfe knoweth that Trouble is the best Triall of Religion and therefore thinking Iob to bee but a Temporizer one that serued God for wordly neede hee would haue him tryed by aduersity Lay now thine hand vpon all that hee hath and he will curse thee to thy face a Iob. 1.11 Scilicet vt fulvum spectatur in ignibus aurum Tempore sic duro est inspicienda fides Good gold from drosse is in the sornace tri'de And faith from falsehood in trouble descri'de The souldiers courage is not so well seene in the campe as in the battaile when they cloase together Pede pes densusque viruir foote by foote and man cloase with man The marriners skill is not so well discerned Cum placidum ventis stabit mare When there is not a wagge of winde as when vnâ Eurusque Notusque ruunt creberque procellis Africus c. When all the windes hurry together And the constancy and courage of the souldier of Iesus Christ is best seene and showne when tribulation ariseth when he can indure to the end though he be hated of all men for Christs sake b Matt. 10.22 It is the protestation of the Church of the Iewes That their heart was not turned backe nor their steps declined from Gods way though God had sore broken them in the place of Dragons and couered them with the shadow of death that they had not forgotten the name of their God nor holden vp their hands to any strange God though for his sake they were killed all the day long and counted as sheepe for the slaughter c Psal 44.18.19.20.21.22 Shidrach Meshach and Abednego would not forsake the Lord their God whom they serued to fall downe before the idole that Nebuchadnezzar had set vp though the Kings anger were the messenger of death vnto them but were euen fortiores ignibus stronger then the fire it selfe d Dan. 3. Daniell would not intermit his ordinary deuotions which he had formerly vsed no not for a little time though the decree of his casting into the Lyons Denne were signed and vnalterable according to the Law of the Medes and Persians a Dan. 6. Let vs not then be ashamed of Christ and his Gospell when for the same we come before the Herodes the Princes of this world but let vs confesse him boldly before them who when they haue killed this mortall body the baser part cannot come neere our immortall soule the better part And let vs not with Nichodemus be such cowardly professors that wee should come to h m by night b Ioh. 3. doing the workes of light in the darkenesse nor with Ioseph of Arimathea bee his Disciples in hidde-locke for feare of trouble c Ioh 19 38. nor with the Parents of the blinde man d Ioh. 9.22 and many of the Iewes beleeue in him but not dare to confesse him for feare of being put out of the Synagogue e Ioh. 12.42 but let vs be stronge in the Lord and in the power of his might that we may be able to stand and withstand in the euill day f Eph. 6.10.13 let vs with Paul be ready not be bound onely but also to die at Ierusalem for the name of the Lord g Act 21.11.12.13 not passe for all that may happen nor reckon our life deare so that we may fight the good fight of Faith and a good Conscience and let vs cast our expences count what it will cost vs and resolue to indure the heate of the day as Chrysostome did to beare whatsoeuer the Empresse Eudoxia would inflict vpon h Histor tripart lib. 10. cap. 18. him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he i Chrys in Epist ad Cyriaeum Episcopum If the Empresse will banish mee let her banish me the earth is the Lords and the fulnesse thereof If shee will saw me asunder let her I haue Esay for an example If she will throw mee into the Sea I remember Ionas If she will cast me into the Fornace I haue the three Chrildren that counsell me this If she will cast me to wilde beasts I remember Daniell cast to the Lions in the Denne If shee will stone mee let her I haue Stephen the first Martyre If she will take mine head let her take it I haue Iohn the Baptist If shee will take my goods let her take them naked came I out of my mothers wombe and naked shall I return The Apostle telleth me that God accepteth not the person of man and if I should yet please men I were not the seruant of Christ and Dauid armeth me saying I spake before Kings and was not ashamed I haue beene sufficiently accountable for the first particular I passe to the next the moouing cause that bringeth them to come and enquire For we haue seene his starre in the East Of all the senses wherewith God hath indued man for preseruation of nature there are two the hearing and the seeing that are as windowes wherby he reueileth Diuine misteries and conueieth supernaturall truthes vnto the minde For by hearing he acquainteth vs with his will and word faith commeth by hearing a Rom. 10.17 and let h m that hath an eare heare what the spirit saith to the Churches b Reu. 2.7 And by seeing his workes either of nature in the creation and preseruation of the vniuersall or beyond nature in the wonders that he doth we learne that the workeman is God alone that none is like him c Isai 46.9 and that he
adoring they desired to obtaine the fauour of that which by beholding they did not see are not all these wonderfull wonders are they not the great misteries of Godlinesse d 1. Tim 2 16. are they not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The great workes of God e Act. 2.11 worthy to bee published to the World with an Ecce a note of attention of admiration The body the summe of all heere is an Historicall narration a description of a solemne comming and enquirie for the new borne Messiah which being as the Center hath many circumstances as the circumference compassing it about on euerie side First of the time when Iesus was borne which birth is farther illustrated either by the place at Bethlehem of Iudea or the time In the dayes of Herod the king Secondly of the persons who Wise men Thirdly of the places eyther from whence From the East or whither to Hierusalem Fourthly of the forme of the inquirie Where is he that is borne King of the Iewes Fiftly of the moouing cause Wee haue seene his Starre Sixtly of the finall cause and end We are come to worship him To prosecute these in the order I haue proposed them I must beginne first with the time when all this was done for to euery thing there is a season and a time to euery purpose vnder the heauen f Eccles 3.1 and that is Now when Iesus was borne presently vpon his birth all this falleth out for hee that as long as hee was in the World was the light of the World a Iohn 9.5 could not bee hidde after his comming into the world Quis enim celauerit ignem Lumine qui semper proditur ipse suo saith the Poet for who can hide fire which is alwayes disclosed by it's owne light Latere inter obscura saeculi lumen caelesti non poterat saith Maximus b Maximus serm 2. in Epiphan the heauenly light could not be hid amongst the darkenesse of the world he that at his lifting vp vpon the Crosse would draw all men both Iewes and Gentiles c Ioh. 12.32 at his manifestation in the flesh doth presently beginne to manifest himselfe to the sheepe-heards of the Iewes and to the wisemen of the Gentiles Noluit intra saith Leo c d Leo serm 1. in Epiphan He would not haue the beginning of his birth hidde within the narrow corners of his mothers House but would presently bee acknowledged by all men who vouchsafed to be borne for all men But here the wisedome or rather the curiositie of man which cannot content it selfe with the reuealed things which are onely ours e Deut. 29.29 but must make it selfe ouer-wise f Eccles 7.17 eate of the forbidden Fruit and prie into the Arke of God g 1. Sam. 6.19 cannot forbeare to enquire into the things that God hath secreted nor keepe it selfe from running vpon the rocks of vaine and vnprofitable questions touching the very particular time and day of their comming after our Sauiours Birth And as in them that were guided by their owne coniectures and not by any heauenly reuelation there were sundrie erronious oppinions about the Sauiour of the World some saying that he was Iohn Baptist some Elias others Ieremias or one of the Prophets h Matt. 16.14 so in this point wherein the Scriptures are silent and haue reuealed nothing vnto vs men following their owne coniectures are deuided in their opinions some saying that they came the very day of Christs byrth and worshipped him with the sheepeheards i August serm 30. de temp some a little before the Virgins purification some presently after some a yeere after this byrth some almost two yeeres after All which if I should at large discourse of or discusse I might happilie builde vpon the foundation Hay and Stubble Vanas inutiles argutias a Beza in 1. Cor. 3.12 vaine and vnprofitable quirkes which would bee but matter for the fire enough for the present that our Churche hath thought fit for a memoriall of these mens comming vnto Christ to celebrate the twelfth day after his Natiuitie and to note withall vnto the disputers heereaabouts that if the wisedome of the spirit which hath singled out those things to be written quae saluti credentium sufficere videbantur b August tract 49. in Ioh. which seemed sufficient for the saluation of them that beleeue had held the precise knowledg of the particular time so necessary it would as well haue recorded it as the very time of the Sheepheards comming to see him which was the very day of his birth c Luke 2.11.15 Howbeit the very Phrase vsed by the HOLY-GHOST 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iesus being borne or as soone as Iesus was borne importing that they came with as great celeritie and speede as so large a Iourney could be accomplished it shall bee good and profitable for vs d Tit. 3.8.9 auoyding foolish questions to learne by this which is written for our instruction to doe that which we heere and see in them heere namely to make hast and delay not to keepe Gods commandements e Phil. 4.9 to make no tarrying to turne vnto the Lord nor to put it of from day to day f Psal 119.60 but to seeke the Lord whilst hee may bee found to call vpon him whilest hee is neere g Eccle. 5.7 that is requisite in all the duties of godlinesse which is required in our vowes that wee must not bee slack to pay them h Isai 55 6. as wheresoeuer the Gospell should bee preached in the whole world that worke of the Woman which powred an Alablaster boxe of precious oyntment i Deut. 23.21 vpon the head of our Sauiour was to be mentioned in memoriall of her k Matt. 26.13 so wheresoeuer the obedience of Gods seruants is recorded the haste that they vsed the diligence that they gaue is euer remembred as that which crowneth the worke Abraham beeing enioyned to circumcise himselfe and his familie doth it the same day a Gen. 17.23 to sacrifice his sonne riseth vp Earlie in the morning to goe about it b Gen. 22.3 Cornelius to send for Peter who must speake vnto him words whereby hee should be saued doth it immediatly c Act. 10.33 Paule to goe vnto the Gentiles to open their eyes and turne them from darkenesse to light doth it immediatly without communicating with flesh and blood d Gal. 1.16 Nescit tarda molimina spiritus sancti gratia saith Ambrose on Luke the grace of the holy Ghost cannot skill of any slow enterprises How sharpely then are the men of this generation to be rebuked who say of the building of the spirituall Temple of Christ in their hearts as the Iewes did of the materiall Temple the time is not yet come e Hag. 1.2 who with the Iewes will not in this their day know the things that belong vnto their peace f
Lower then the lowest then euen then the Lord raysed him out of the dungeon to set him with the princes of Egypt and made him ruler ouer the land g Gen. 41.43 when the Egyptians made the Israelites to serue them with rigor and made their liues bitter with hard bondage when they commanded all the male children that were spes gregis the hope of posterity to be destroyed so that there was little hope either of continuing posteritie or of returning into the Land of Canaan which God had promised to Abraham and his posterity a Gen. 13.15 then the eyes of the Lord out of his holy habitation looke vpon their affliction and then is his right hand stretched out to deliuer them out of Egypt and to bring them into that good land that hee promised b Exo. 3.1 when Egypt pursued them after their departure c Exo. 14.9 and there was behinde them an army of Egyptians before them the Red-Sea so that their hearts fayled them then the Lord worketh his wonders in the Sea and leadeth them through the depthes as through the d Psal 106.9 wildernesse When to Gideon iudging according to the outward appearance and by the misery which they indured vnder the Midianites the Lord seemed to haue departed from Israell then was he with them e Iud 6.13 then did hee arise to helpe them When Daniell must into the Lyons Denne and the King himselfe though hee laboured till the going downe of the Sonne could not deliuer him out of the hands of his Enemies then is his God whom he serueth able and willing also to deliuer him from the Lyons and to shutte their mouthes that they shall not hurt f Dan. 6. him And when Ionah though the Mariners tow hard to bring him vnto the Land must needes into the Sea so that hee thought himselfe cast out of Gods sight g Ion. 2.4 then doth God prepare a great fish to swallow and saue him h Ion. 1.17 causing Saluation to come out of the destroyer as meate out of the Eater i Iud. 14.14 It is then a faithfull saying vttered in the song of Moses k Deut. 32.36 The Lord will repent himselfe for his people when hee seeth that their power is gone and that there is none shut vp or left And this assurance that God will stand with vs when all the world forsaketh and fayleth vs must secure vs in all our trouble the end whereof wee cannot see the meanes to wade out of which we cannot find it must bee armour of proofe to keepe off all feares which through the weakenesse of our faith are readie to enter into our hearts a Maâ—â— 8 26. Etsi fractus illabatur orbis although the world should breake in peeces and fallon vs God is our refuge and strength b 〈…〉 1. a very present helpe in trouble therefore will we not feare though the Earth bee remooued and though the Mountaines be carried into the midst of the Sea though the waters thereof roare and bee troubled and though the Mountaines shake with the swellings thereof I haue but begunne to speake of the matters and misteries in this text and the swiftnesse of the time the sharpenesse of the weather inioyne mee to silence and to hold my peace from farther good words I will then according to our Sauiours counsell c Ioh. 6.12 gather vp the fragments that remaine concerning these wisemen their Countrie their comming to Hierusalem their enquirie for the new borne King the moouing cause and end of their comming and when I haue a conuenient time propose them vnto you To God the Father that sent his sonne made of a Woman and made vnder the Law for vs to the sonne that tooke on him the forme of a seruant and made himselfe of no reputation for vs and to the holy spirit which must leade vs into the trueth of these high and heauenly misteries three persons and one God bee honour and glory now and for euer Amen The end of the first Sermon The second Sermon AS Ionah at his second sending brought the same message to the Niniuites so I comming againe amongst you bring the same matter and text and as I promised gather vp the fragments the sundry circumstances of this Text that were left vnhandled In the ranke of these circumstances next to the time of their comming Christs birth of which with the amplifications coincident thereunto I haue spoken many things followeth the circumstance of the persons that come and make this enquiry Behold wise men came Now heere againe are vaine reasonings amongst the interpreters strifes to no profit but to the troubling and amasing of the hearers a 2 Tim. 2.14 what these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wise men were what their profession was whether they were Philosophers Priests Astrologers Sorcerers Kings or States-men Non nostrum inter eos tantam componere litem I meane not to arbitrate the first betweene them for cui bono what good is there in it whether they were all any or many of these it mattereth not dummodo salua maneat historiae veritas as long as the truth of the History remaineth safe b Beza in locum Onely to speake that for which wee may haue some light out of the text it selfe it seemeth to be most probable that they were Astrologers Viri siderum inspectionibus assueti c Cyprian Sermon de Magis stella Men acustomed to gaze vpon the starres spectandorum siderum arte pollentes a Leo Serm. 4. de Epiphan such as were skilfull in the art of gazing vpon the starres such as amongst the Chaldeans were called by the Prophet Viewers of heauen and Starre-gazers b Isa 47.13 because they are lead heere by a starre to seeke out this starre of Iacob that was newly arisen Amongst our aduersaries the Papists who speake things that they ought not for filthy lucres sake c Tit. 1 11. it is an vnwritten tradition and therefore say they to be receiued Pari pietatis affectu With the like deuotion that the Booke of the Old and New are d Concil Trident sessione 4. that they were Kings three Kings because they brought three gifts that their bodies after their death were translated from their Country to Constantinople from thence to Millaine from Millaine to Colon whither at this day there is great resort of the simple people who like the Athenians are in all things too superstitious e Act. 17.22 to adore them as holy reliques And to fill vp the measure of their fayning they haue found out three names for them also Iaspar Melchior and Balthazar And to this purpose they bring or rather wring and wrest the words of the Psalmist the Kings of Tarshish and of the Isles shall bring presents the Kings of Sheba and Seba shall offer gifts f Psal â—2 10 But constat hoc ex picturâ non ex scriptura
these first fruits of the Gentiles as soone as euer the blessed seede in whom all nations must be blessed was manifested in the flesh to receiue the promised blessing from him In his impletum est illud saith Maximus k Maximus homil 2. in Epiphan In these wise-men is fullfilled that which was foretold by the Prophet they to whome he was not spoken of shall see and they that haue not heard shall vnderstand Yea and that we may see greater things then these l Ioh. 1.50 the Iewes that were Gods only people are now none of his people that were the naturall branches are broken of and we grafted in that were Gods owne houshould haue their house left desolate and wee are come to bee of the houshould of faith and fellow Cittizens with the Saints a Ephes 2.19 that were the children of the Kingdome are cast out into vtter darkenesse and the Gentiles come from the East and West and sitte downe with Abraham Isaac and Iacob in the Kingdome of Heauen b Matt. 8.11.12 Thus hath God taken away his vineyeard from those husbandmen that refused to yeelde him fruite euen the Kingdome of God from them and giuen it to the Gentiles c Mat. 21.41 Let mee heere then speake the words of exhortation to vs Gentiles hath God done so great things for vs and shall not our soule magnifie him our spirit reioyce in him Hath he called vs out of darkenes into his marueilous light Hath he made vs a people which were no people Haue we obteyned mercy that had not obtained mercy And shall we not shew forth the prayses of him that hath done this d 1. Pet. 2.9.10 now wee see all this fullfilled in our eyes shall it not make our hearts reioyce our bones flourish like an hearb e Isa 66.14 could Dauid being taken from the sheepecoate to bee ruler ouer Israell wonder at the Lords doeing herein who am I O Lord God and what is my house that thou hast brought me hitherto f 2. Sam. 7.18 And shall not we being taken out of the power of darkenes and translated into the kingdome of Gods deere Sonne euen a kingdome that cannot be shaken g Heb. 12.28 an inheritance immortall vndefiled that withereth not h 1. Pet. 1.4 giue thankes vnto God the Father that hath made vs meete to bee partakers of the inheritance of the Saints in light i Col. 1.12.14 Could Mephibosheth so magnifie Dauids kindnesse for restoring him the Lands that were Sauls and making him eate bread at his Table All my Fathers house were but dead men before my Lord the King yet diddest thou set thy Seruant among them that did eate at thine owne k 2. Sam. 19.28 Table And shall not wee that were dead in sinnes and trespasses sing prayses vnto our God who of his good pleasure doth giue vs a kingdom that we had no right at all to could lay no claime to and maketh vs to eate bread in the kingdome of Heauen His igitur dilectissimi diuinae gratiae mysterijs eruditi saith Leo a Leo. serm 3. in Epiphan therefore beloued let vs which are instructed in these misteries of Gods grace celebrate the day of our first Fruits and the beginning of the calling of the Gentiles with all possible Ioy giuing thankes to our mercifull God who hath made vs meete as the Apostle saith to be partakers of the inheritance of the Saints in light who hath taken vs out of the kingdome of darkenesse and translated vs into the kingdome of his deere Sonne Because as Esaias prophecied the people of the Gentiles which sate in darkenesse saw great light and light is risen to them which dwelt in the region of the shadow of Death Of whome the same Prophet saith vnto the Lord the Gentiles which knew thee not shall call vpon thee and the people which were ignorant of thee shall she vnto thee I might heere againe gather that which the Holy-ghost hath scattered that Christ in bringing these Astrologers Sorcerers practisers of curious Arts b Act. 19.19 that had runne away farthest from him to be the first fruits of the Gentiles vnto him and in calling these Diaboli vates ad sui adorationem prae caeteris these prophets of the Diuell to worshippe him before others yea in stirring vp Gentium primitias ex ipsis inferorum penetralibus c Beza ex Theodâ—â—â—t in â—unc loâ—â—â—n the first Fruits of the Gentiles out of the very priuie chambers of Hell would in vouchsafing mercy to these chiefe of sinners shew forth all long suffering for a pattern to them which should hereafter beleeue on him to euerlasting life d 1. Tim. 1.6 Idcirco magis eluxit saith Chrisostome e Chrysost homil 1 â—x variis in Mat. therfore the grace of God shined vnto the wisemeÌ„ that Gods goodnes might be manifestly known no maÌ„ might despaire that saluation might bee giuen him vpon his beleeuing because hee now saw it giuen to the wise-men But though we may finde much honny here it is not good to eate too much honny f Prou. 25.16.27 nor good to cloy you with too much vpon one matter I passe therefore from the persons to the next circumstance of the places and first of the place from whence From the East 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the rising of the sunne the sense is from the East Countrey or which in respect of Iudea is scituated towards the East a Piscator in locum Now in their comming from the East I am praesignabatur c b August sermon 31 de tempore was now foresignified that which afterward the Lord sayd many shall come from the East c. Quoniam ab oriente venerunt saith Chrysostome c Chrysost upere imperf in Matt. hom 2. Because they came from the East whence the day springeth from thence did the beginning of faith come because faith is the light of our soules Bene ab oriente c. saith Maximus d Maximus homil 4. in Epiphan they are well said to come from the East who come to worship that euerlasting day-spring of whom it is sayd and the day spring from an high hath visited vs. Merito sanè ab Oriente veniunt saith Bernard e Bern serm 3. in Epiphan they come worthily from the East which publish vnto vs the new rising of the Sonne of Righteousnesse which enlighten the whole World with ioyfull newes But these are happily magis florida quam solida haue in them more flourish of witte then soundnesse of Diuinity therefore I say vnto them as Iehu to the messenger of Iehoram turne behinde me f 2. King 9.18 Now as before about their profession so here againe about their Countrey there is a doore of controuersie set wide open there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g Act. 28.29 much reasoning amongst the fathers and interpreters about this East
ad Dardanum none being exempted vpon any worldly pretence would amount it may be gathered by that great multitude that were come to Ierusalem to keepe the Passeouer when Vespasian the Emperour beganne his siege against it a Iosephus alij being as the Histories of those times report tricies centena millia thirty hundred thousand And whereas by the letter of the Law the Males onely were bound to appeare it is worth the marking that the blessed Virgin would not take liberty in that kinde but went with Ioseph to celebrate those feasts the father and the mother of Iesus went to Ierusalem after the custome of the feast day b Luk. 2.42 But in our daies amongst vs when Gods worship is tied to no one place neither to Ierusalem nor to the mountaine c Ioh. 4 21. but our Temples and Houses of prayer wherein Christ is to be found are according to the number of our Cities and Townes so that it is but a steppe to them that dwell neerest a Sabbath daies iourney to them that are remotest to come vnto them there are too many that whereas they should thrice a weeke appeare before the Lord scarce tread in the Courts of the Lords house thrice in a yeare that with Simeon they may see the Lord Christ d Luk. 2.26.27 there are too many dainty dames amongst vs that are so farre from offering this free will offering with the Virgin that they will not doe the least part of that duty that is required of them in appearing before God in Sion that are so farre from neuer departing out of the Temple with Anna e Luk. 2 37. that on the other side they almost neuer come into it and had need to be dealt withal as those in the highwaies and hedges were to bring them to the marriage feast f Luk. 14.23 euen compelled by the vigor of authority to come in that Gods house might be full on his Holiday But enough hath beene spoken of the place from whence they come I will therefore proceed to speake of the place whither they come To Ierusalem Iesus being borne at Bethelehem they come to seeke him at Ierusalem As the Church her selfe at the first sought her beloued and found him not a Cant. 3.1.2 and 5.6 so these first fruits of the Church that God would call of the Gentiles at the first seeking for Christ finde him not But how commeth it to passe will some man say that hauing runne well hitherto they should now goe out of the way that hauing hitherto followed the guiding of the heauenly light and the shewing of the starre that went before them b Leo in Epiphan they should now haue a mist before their eies wander in darknesse The answere is that out of the context telling vs that when they went towards Bethlehem after their conference with Herode behold the starre which they had seene in the East went before them againe c Vers 9. Colligere promptum est saith Piscator Wee may gather that that starre was hid from them for a time which seemeth to haue begunne when they came into Iudea Ex hoc c e Chrys in opere imperfect in Matt. homilia 2. out of this place it appeareth that when the starre had brought the wise men somewhat neere to Ierusalem it was hidden from them that being forsaken of the starre they might be compelled to aske for Christ and to manifest him also in Ierusalem Their light fayling them then they soone went out of the right way if a man walke in the night he wil both stumble f Ioh. 10.11 and turne out of his way And as these hauing lost the starre their guide soone loose their way like the ship that without the Magneticus index the sea compasse or needle would quickly run aside vpon rocks and shelfes so the ship of Christ the Arke of his Church if hee the starre of Iacob the day spring from an high g Luk. 1.78 should not visit it to giue light vnto it if the day starre of his Gospell h 2. Pet. 1.19 should not shine vnto it to shew it the way would neuer come into the hauen where it would be but either fall vpon the rocks of heresie or runne aground into the sands of Impiety where it would stick fast till it were broken in pieces with the violence of the waues of wickednes like that ship that Pauls sailed to Rome in i Act. 27.41 Now in that when they know not whither to goe they come to Ierusalem to seeke for Christ they haue both motiues and inducements in themselues to doe so and also God who sitteth at the sterne and ouerruleth not only the falls infirmities of his seruants but also the impieties of the Prince of darknesse and the children of disobedience for the fulfilling of his will the shewing of his power and declaring of his name glory a Rom. 9.17 hath his hand his worke and purpose herein In themselues they haue a double motiue First from naturall reason euen the wisdome of the flesh for where should they seeke the King of the Iewes but in the mother City of the Iewes Which aboue the other Cities of Iudea excelled amongst all the inhabitants as the head in the body b Ioseph de bell Iudaico lib. 3. cap. 2. Hierusalem ciuitas regia est c. saith Remigius c Remig in catena aurea Ierusalem is the Kingly City and they beleeued that such a child ought not bee borne but in the Kingly City Humano sensu c. saith Leo d Leo serm in Epiphan By humane reason they imagined that the birth of the King which was shewed vnto them was to bee sought in the Kingly City Here then by the way for I meane not to insist vpon the point we may obserue that if the wisdome of the flesh be our leader in the things of God it will soone mislead vs. For the world with all her wisdome cannot know finde out the things of God e 1. Cor. 1.21 the naturall man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not receiue apprehend the things of the Spirit of God f 1. Cor. 2.14 If flesh and bloud be our Counsellor it will soone mistake with Nicodemus g Ioh 3.9 in the great Misteries of godlinesse For as the bands of men which Benhadad King of Syria sent to lay hands on the Prophet Elisha being smitten with blindenesse in stead of comming to Dothan went into the midst of Samaria h 2. King 6.19 so there hangeth such a mist of naturall blindnesse ouer all the eyes of the sonnes of Adam that in stead of seeking a Christ made of no reputation they are ready to dreame of and seeke a Christ all glorious without rejoycing in the flesh and crowned at Hierusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With great pompe and Solemnity A second motiue that they had to seeke Christ at Hierusalem
is from that dimme light that had shined vnto them in religion from that little taste that they had of the word of God concerning him that was to come into the World They had heard of that Prophecy of Balaam a Gentile spread abroad amongst the Gentiles that a Starre should come out of Iacob and a Scepter rise out of Israell a Num. 24.17 No wonder therefore that seeing his Starre they should acknowledge his byrth quam vtique c. saith Maximus b Maxim 9. homil 3. in Epiphan which if through Gods reuealing of it a Gentile could foretell in like manner also a Gentile might acknowledge Now Hierusalem being the Citty of God of the great King c Psal 48.12 the perfection of beautie the Ioy of the whole Earth d Lam. 2.15 of which glorious things were spoken e Psal 87.3 euen amongst the Heathen wherein God had set his Temple and put his name and wherein deuout men of euery nation vnder Heauen that came from farre for Gods great and glorious name vsed to dwell f Act. 2.3 and whither the Eunuch and other deuout men came to worship g Act. 8.27 where should they iudging according to the appearance of that slender light that had shined vnto them seeke for this Starre of Iacob whose byrth they acknowledged by this new Starre concurring with the prophecie but in Hierusalem where God would be worshipped Quare veneruÌ„t Hierosolymam c. saith Haymo h Haymo in Exposit huius Euan Why came they to Hierusalem They were Astrologers when they saw a Starre which they had not seene before they beganne to thinke what manner of Starre it might bee when they thought this they remembred the Prophecy of Balaam when they reade this and saw that the Starre was risen they presently knew that the Lord was borne in Iudea therefore they come to Hierusalem And indeede it was the custome of Forraigne Nations that when they saw any wonder in the Heauens they would goe or send to Hierusalem where the knowledge of God was as they did in the time of Hezekiah when the Sunne went back tenne degrees For Merodach Baladan King of Babylon sent Ambassadors to him to enquire of the wonder that was done in the Land a 2 Chro. 32.31 Ad inquirendum prodigium prout obseruatum fuerat a Chaldeis b Iunius in 2. reg cap. 20. to inquire of the wonder as it had beene obserued by the Chaldeans Now in that they had some shew some colour in Religion for this mistaking of the place of Christs byrth wee may heere bee instructed how easie it is to erre in the best matters for as the blinde man but halfe enlightened tooke men to bee trees c Marke 8.24 so men newly conuerted being but Babes in whome Christ is but begunne to be formed and not able to discerne the things that differ may easily take shaddows for substances likely hoods and outward appearances for truth it selfe wilde grapes for good fruite a shew of godlinesse for the power of godlinesse it selfe For thus in matters of our holy faith and saluation many that are vnlearned children in vnderstanding are deceiued to take that filthy harlot of Rome for the true spouse of Christ that denne of theeues cage of vncleane Birds for the Temple of God Antichrist sitting in the Temple of Christ for his Vicar his Steward set ouer his house Satans messenger for Angells of light Wolues in Sheepes cloathing for faithfull Pastors the Idoll of the Masse for the true propiciatory Sacrifice of Christ bastard Sacraments of mans inuention for legitimate Sacraments of Christs institution lip-labour in an vnknowne tongue for deuout praying will-worship which God hath not required for a reasonable seruing of him distrust and doubtfullnesse of Saluation for a sauing faith calling vpon the Saints and Angells falling downe before Stocks and Stones for the way by which in humblenesse of minde they must goe vnto God and in a word their whole heape of Gibeonitish trash a Ios 9.4 and ceremonies for auncient vnwritten verities comming from Christ and his Apostles Againe in matters of christian conuersation men are easily beguiled to take worldly sorrow for Godly sorrow Esaus Teares for Peters Teares Ahabs Repentance for Manassehs Repentance Pharisaicall giuing for good Almes-dooing Lip-labour for Praying in the Spirit Pharisaicall boasting before God and the World for sound and heartie Thanksgiuing drawing neere vnto God with the Lippes for drawing neere vnto God with the Heart Yea and euery Vice for some seeming Vertue Superbia celsitudinem imitatur c. saith Saint Austin b August confess lib. 2. cap. 6. Pride imitateth magnanimitie Curiositie seemeth to affect a desire of knowledge Ignorance also is couered with the name of Innocency Prodigality carrieth a shew of Liberality Vitia nobis sub Virtutum nomine obrepunt saith Seneca c Seneca Epist 45. Vices creepe on vs vnder the name of Virtues Rashnesse lurketh vnder the title of Fortitude and the Coward is taken for a Warie man Since then wee may bee so quickly deceiued with the hurtfull weedes of the Field beeing like to the holsome Hearbs of the Garden it shall bee good for vs not to iudge according to the outward appearance but to weigh and trie euery thing in the Balance of the Sanctuary and to hold fast only that which is truely and certainly good d 1. Thes 5.2 But as Ioseph said to his Brethren about their selling of him into Egypt It was not you that sent mee hither but God e Gen. 45 8. not they alone but God had his finger his worke in it and they did whatsoeuer his hand and his Counsell determined before to bee done f Act. 4.28 so it was not of themselues alone that they came to Ierusalem to seeke Christ but it was the Lords doing who bringeth them hither that hee might prouoke Israell to iealousie by them that were no people a Rom. 10 19. Deferuntur Magi c. saith Hierome b Hâ—oronâ—â— expositâ—â—ms 〈…〉 the wise men are brought by the leading of a starre into Iudea that the Priests being asked of the Wisemen where Christ was borne might become inexcusable about his comming Fides ista Magorum saith Chrisostome c Chrisâ—â—â— himâ— 4. 〈◊〉 Epiphan this faith of the Wisemen is the Iewes condemnation they beleeued their owne Prophet Balaam these would not beleeue so many Prophets they confesse him being an aliene these doe not acknowledge him being their owne hee was knowne of the Gentiles he was not knowne of the Iewes hee was acknowledged by the Church hee was not acknowledged by the Synagogue They come to Ierusalem ad confusionem Iudaeorum saith the same Author d Chrysost in opere impers hom 2. in Epiph. for the confounding of the Iewes because the Gentiles being confirmed onely by the sight of a starre did seeke Christ euen in forraigne Countreys and the Iewes reading from their infancie the