A Century of Sermons, Sermon 15 – Half title 1
THE FIFTEENTH SERMON UPON THE INCARNATION.
MAT. ii. 2.
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.
FRom two ſeveral Prophets, and both of them Kings, I collect two things of much praiſe in a wiſe man. Firſt, Solomon ſays, Sapiens diriget greſſus ſuos, A man of underſtanding walketh uprightly, or ordereth his ſteps aright, Prov. v. 21. Secondly, David ſays, A good man guideth his words with diſcretion, Pſal.cxii. 5. So that I find by both theſe put together that Wiſdom conſiſts in theſe two Points, to order our ways, and to order our words with underſtanding. After this manner did theſe Wiſe-men in my Text, whoſe matters are come the third time to be handled before you. They ſpared not to make a difficult journey in the hardeſt time of the year to ſeek out Chriſt, ſo devoutly they guided their ways; and they did not forbear to confeſs Chriſt before ever they ſaw him, and to tell Herod to his face, there was another King of the Jews, ſo much greater than he, that not men, but the very Stars were ſubject unto him; nor ſhould the people where he was born only do him homage, but the remoteſt ſtrangers of the world came to worſhip him. So with their words they glorified God as much as with their journey; foreign ſays St. Chryſoſtom. Mark the magnanimous vertue of theſe men, that ſo tedious a journey ſhould not detain them from coming, nor ſuch a Tyrant as Herod deter them from ſpeaking; ſo adventurous in their way, as to be commended, and uſing ſuch liberty of ſpeech, as much more to be approved.
I have caſt the words, you know, into a method of Treatiſe before, fitting ſeveral parts to the chief days of the late Feaſt. You may remember I made three Points of conſideration out of the Text in all. I obſerved the journey of the Wiſe-men as they were holy Pilgrims▪ the words which they ſpake as they were Chriſtian Orators, and the occaſion of both. The occaſion is the Nativity of our Lord and Saviour, Now when Jeſus was born in Bethlehem in the days of Herod the King, that found us work on Chriſtmas day, it was proper for it. Secondly, Their perſon, and their journey come after, Behold Wiſe-men came from the Eaſt to Jeruſalem, that ſubject belonged to Twelfth day as you call it, or the feaſt of the Epiphany, and then I diſpatcht it. Now follows the oratory or ſpeech of theſe Eaſtern Embaſſadours in the laſt place, and that will come out of ſeaſon at no time, Where is he that is born, &c. From hence you may note for our order of proceeding, that the Wiſe-men make one queſtion, and give two aſſertions. The queſtion was, Ʋn…m neceſſarium, more neceſſary than all other queſtions they could make, were they never ſo wiſe, Where is he that is born King of the Jews? The aſſertions they lay down are thus, Firſt, what God had wrought for them, We have ſeen his Star in the Eaſt; Secondly, What God had wrought in them, And are come to worſhip him.
Where is he that is born King of the Jews? So ſtands the queſtion; but are they aware in what times, and before whom they ask it? Herod had begg'd away the Jews Kingdom from them, tried all courſes to ſettle it in his own Race, that it might never return to a Jew born, the moſt ſuſpicious man that ever I read of, leſt by ſome ſecret practice or open violence his Kingdom ſhould be taken from him: and are theſe Wiſe-men that come to pull the Lion by the beard, and to tell Herod to his face they come to worſhip one that was born King of the Jews? Neq…e vultus inſtantis tyranni mente quatit ſolidâ. Can they bring forth their Meſſage? And will it not put them out to deliver it before ſuch a man of bloud? I believe that our Wiſe-men now adays would have been more reſerv'd. But to come to a point; I will not deny but theſe Sages thought their tidings would have been receiv'd with great gladneſs; but put it to the true exigent, that they found it otherwiſe, and that all Jeruſalem was troubled with their news. Do you find that they faultred for fear, or went from their word? Nothing leſs, but continue in it to hear what the Synod of Scribes would ſay upon it; and if the Lord had not warned them in a dream, they had return'd back to Herod, to tell him they had found the Babe, and they had worſhipt the true King of the Jews, and let him do his worſt. The love of God conſtrained them, and they muſt ſpeak; though, if God had not prevented, it had brought miſchief upon their head. True wiſdom, I ſee, is no ſuch cautilous thing as the World takes it for; no ſuch politick head-piece, that will keep ſilence for its own ſafety, though truth, and religion, and all good Government ſuffer for it, The Son of Syrach was an Oracle of prudence in his time, and this is his counſel, Refrain not to ſpeak when there is occaſion to do good, and hide not thy wiſdom in her beauty, Eccl. iv. 23. He that hath proceeded to the complete act of Martyrdom, to lay down his life for Chriſts name, the Learned in all Ages have promiſed them rewards of great conſequence, as that Martyrdom hath in effect the whole Sacrament of Baptiſm in it, and infers remiſſion of ſins;Orig. tract. 12, in Mat… Origen ſet the opinion on foot, which all the Shcool-men have followed. But the Scripture on which they ground, is as comfortable for them that confeſs Chriſt to their great peril, as for them that loſe their lives in that quarrel, Mat. x. 32. Whoſoever ſhall confeſs me before men, him will I confeſs alſo before my father which is in heaven. Chriſt will confeſs him to be his, and receive him for his, whoſoever ſhall bear his name before Princes, though it be to his own hazard and calamity. Then it remains that theſe perſons deſerve the ſtile of Wiſe-men, who took courage againſt the clamor of Jeruſalem, and the frown of Herod, and confidently confeſt the Lord, ſaying, Where is he that is born the King of the Jews?
And as this reſolution of theirs is to be extolled, ſo the knowledge wherewith they were illuminated is to be admired, that theſe Philoſophers of the Eaſt, ſtrangers to Jeruſalem, ſtrangers to the Law of God, ſhould give our Saviour the true ſtile of a King; and of a King though but newly born. They did not mean that Herod had a Son born who was heir to the Crown; they could not mean it, for then they would never have made a queſtion where he was born, but have gone directly to his Fathers Palace: Where ſhould he be born elſe? Beſides all Herods Sons were grown to manly ſtature; beſide, none of his children were born to any right of ſucceſſion; for in thoſe days the Kingdom of Judaea was appointed to them who were moſt in favour with the Court of Rome. But the meaning muſt be, Where is that King of the Jews that is born? That King of whom we have been told, that all Nations ſhall worſhip and obey him; For elſe what had they to do with the King of another Kingdom; as St. Auſtin ſays, Niſi …am agnoſcerent regem Judaeorum, qui rex eſt etiam ſeculorum, but that they acknowledge, though Jury gave him birth, yet all the world, and all Ages ſhould do him homage. They do not ſay they came to ſee him, upon his fame, or upon any exploit that he ever yet did, but upon the preſages of that glorious Kingdom which ſhould be his in time to come. O the wonderful working of the Lord! and O the power of his grace, where he gives it an effectual bleſſing! Some relations or traditions theſe Magi had had, perhaps from no better hand than Balaams and his Succeſſors, with theſe poor means, and with the help of the Star; (what Myſteries they pickt out of it God knows) they make a better confeſſion of their faith than the Jews did with the helps of all the Prophets, Illi conſitentur alienum regem, iſti proprium non agnoſcunt; yet theſe ſtrangers did confeſs a foraign King as it were, the Jews denied him, though moſt principally he was their own. They were angry to the death at Herod a ſtranger that he was their King, now God opens them a royal way, that they may have a King of their own, if they will, and yet they refuſe him.
It is an argument of no ſmall force to beat down infidelity, that the heathen in moſt parts of the world did ſpeak of an extraordinary King that was to come in that age, and ſome of them directly pointed out Judea for the place. Suetonius ſays, that it ſtirred up the Jews to rebellion, becauſe there was a conſtant ſaying in all the Eaſtern Countries (Per…rebuit in oriente toto vetus & conſtans opinio) mark it for theſe Wiſe-mens ſakes;Sueton. in Veſp. par. 4. Eſſe in fatis ut eo tempore Judaeâ profecti rerum potirentur. That it was deſtined, that about that time ſome ſhould come out of Judea, that ſhould reign over all the world.Lib. 2. de Divin. And that grave Author Cicero ſays, a certain fellow, whom he was angry at, interpreted Sibyls verſes, that he whom we had or muſt have to be our King, Appellandum eſſe regem, ſi ſalvieſſe vellemus? We muſt call him a King if we would be ſaved. But he was no ſuch King as Tully feared, that would erect a Monarchy, and deſtroy the liberty of the Senate. I have been copious before you but lately, that Chriſt was poſſeſſed of no temporal ſoveraignty, in refutation that Satan ſhewed him all the Kingdoms of the world, and ſaid, All theſe things will I give thee. The Jews were angry with him that he would not meddle with temporal things, but they themſelves have loſt all their temporalties for refuſing him. Chriſt was born a King, as the world gave teſtimony in my Text, and died a King, as Pilate gave teſtimony in the title upon his Croſs, Jeſus of Nazareth the King of the Jews. Nor was he ſimply a King (allotting him a ſpiritual Kingdom, as I have lately diſcourſed upon it) but a King of Kings, anointed with the oyl of gladneſs above his fellows, I will make him my firſt-born, higher than the Kings of the earth, Pſal.lxxxix. 28. His Kingly Office is part of his Mediatorſhip by which he reconciles us to God, and ſaves us from our ſins, and cloaths us with righteouſneſs. And to underſtand that point of faith clearly, theſe are qualities of his Kingly Office. 1. To chooſe out his own Subjects, that is, the members of his Church. 2. To give them Laws to keep. 3. To provide for their peace, and to keep the enemy from them. 4. To call all the world before him in the laſt and univerſal Judgment. But that legiſlation, the appointing of Laws to his Subjects, is the moſt conſpicuous part of that Office in this life, and believe the Prophet Ezech. for it, Chap. xxxvii. 24. David my ſervant ſhall be King over them, and they ſhall all have one ſhepherd, they ſhall alſo walk in my judgments, and obſerve my Statutes to do them. You ſee wherein the Kingdom of the Son of David conſiſts, to give us Statutes and Judgments to do them. He commands the heavens above, as it ſeems by this Star, and who are we that ſhould not obey him? Quis eſt iſte rex tam parvus, tam magnus, nondum in terris loquens, & in coelis edicta proponens? What King is this, ſays St. Auſtin, ſo little, for he is but new born, and yet ſo great, an Infant that hath not yet ſpoken, and yet his Edicts are kept in heaven? We are willing and content at his Prieſtly office, that he ſhould die for us on the Croſs, and intercede for us to his Father▪ we are willing he ſhould be our Prophet to teach us, and will you make his Kingly Office ſtand for a Cypher? Shall he not give us Law, and bind us to his Commandments? That Office ſtands for all the reſt, and the Wiſe-men ask about it inſtead of all beſide, Where is be that is born King of the Jews? So I have done with their Queſtion.
And I have need to make haſte to the firſt of their Aſſertions, which is very copious in the contents, Vidimus enim ſtellam ejus in oriente; for we have ſeen his Star in the Eaſt. The particulars to be inquired into are, 1. What was the ſubſtance of this Star. 2. How it appeared in the Eaſt. 3. What aptitude there was in ſuch a ſign or miracle to bring them to Chriſt. 4. Why it is appropriatively called his Star. 5. Whether there were no ſecret illumination, an inviſible, but a better ſtar than this, which made them true believers. Theſe ſayings of the Wiſe-men troubled all Jeruſalem, ſays the next verſe; and no marvel, for they have troubled the whole common-wealth of Learning ever ſince, what this Star ſhould be. All Authors meet in one conſent that this could be no ſtar fix'd and remaining in the Firmament aloft; for how can it be imagined that any of thoſe heavenly lights ſo remote could point to one Country more than another, to a little Village in that Country, nay to a Stable in that Village? 2. Natural Creatures are no convenient preſages of the ſupernatural works of God. Moreover, they that ſwallow it down without miſtruſt that the Star went along with the Wiſe-men all the way from the Eaſt to Judea, theſe have many more reaſons to e…ince that it was no natural Star. As firſt, that all other Stars appear unto the world by night, this had a moſt bright complexion as well by day as by night.Epiſt. 14. ad Epheſ. Ignatius ſays, or ſome in his name, that it exceeded the Sun and Moon in ſplendor. And Prudentius ſays as much, for Poets will ſpeak loftily, Qu…e ſolis rotam vincit ſplendore ac lumine; it went beyond the body of the Sun in light and luſtre. Secondly, It had not the motion of other Stars, ſometimes riſing, ſometimes ſetting, but guided the Magi in a ſtraight line from Perſia or Meſopotamia to Jeruſalem. Thirdly, Other Stars finiſh their courſe, that is, whirle about the Orb in twenty four hours, this paſs'd but few degrees in many days, from the Eaſt unto Judea. Fourthly, This Star diſappeared at a moment, as ſoon as ever they were received into Jeruſalem, and ſo long as they ſtaid there (I believe two or three days) till they were juſt upon departing it ſhined not again. Hoc non agit motus ſideris, ſed virtus plena rationis; Auguſt.It muſt not be the motion of a natural Creature, but the vertue of a ſupernatural finger that was ſo punctual. Yet Gregory Nyſſen doth ſo maintain it to be an uſual Star of the higheſt Orb, that he prevents all theſe objections, namely, that it came out of the Sphere for a time, and hung in the air to do homage to Chriſt; and he that cauſed the Sun to ſtand ſtill, or go backward for Joſhua's or Hezekiah's ſake, could make a Star to go what motion he pleaſed for his Sons ſake.
Perhaps ſuch as ſtick faſt to the Peripatetick Philoſophy would have the body of the heavens ſuffer no ſuch violence, as a Star to be miſſing in it for a time: And therefore Aquinas, againſt all exceptions, concludes it to be a flame of light newly created for this purpoſe.Tertia Pars. Sum. qu. 16. ar. 8. Fuit corpus denſum multùm habens de lumine ſpecialiter ad hoc opus ordinatum; A ſolid body fit to receive much light, ordained on purpoſe for this Miniſtry. Whether it was made of ſome pure celeſtial matter or earthly concretion, that they profeſs not to know, but leave it to him that framed it. Nor do they preſume to deliver any certainty touching the Figure of it, as whether it ſtream'd like a blazing Star or no; yet of all things elſe they will not permit it to be called a blazing Star; for thoſe Meteors (ſo they were wont to call them) appear againſt the Death of Princes, not againſt their Nativities. But one Frier among others fell out with his wits, that gives us his own fancy for an undeniable truth, that this Star was caſt out into the Figure of a child bearing a Croſs, and that it portended his bleſſed Mother ſhould be called the Star of the Sea. Thus he, ſcarce modeſtly, conſidering the heathen called their Venus the Star of the Sea, but I am ſure ridiculouſly. What kind of created body it was fitly, that's certain, formed for this purpoſe, either we ſhall know hereafter in the Kingdom of heaven, or at leaſt have no curioſity to deſire to know it; that's the beſt reſolution. Others ſtray further from the words of the Text, and ſay, that the Scripture ſpeaks according to the opinion of the Wiſe-men, who conſidering the Figure of it, and the light it gave, call it a Star, but indeed it was no Star. What then? Why, the Holy Ghoſt, now appearing in the ſhape of a Star to manifeſt to Chriſt, as once in the ſhape of a Dove, when he revealed him at his baptiſm by Jordan. As if nothing were worthy to make this Infant known unto the Gentiles but the Holy Ghoſt. What ſhare the holy Spirit had in this manifeſtation ſhall be toucht upon anon. Others obſerving that an Angel told the Shepherds in the field the tidings of the Incarnation, do moſt approve, that this light, which ſhew'd as if it were a Star, was a very Angel of glory, going before the Magi from the Eaſt to Jeruſalem, in a reſplendent viſible form. For Angels are called Stars, Rev. i. 20. And again, Who maketh his Angels Spirits, and his Miniſters a flaming fire, Pſal. civ. This opinion hath St. Chryſoſtom to favour it, that it was foreign, an inviſible heavenly vertue taking this ſhape and figure upon it. And Theophylact more clearly in the ſame key, foreign, a divine and Angelical vertue appearing in the faſhion of a Star.Chemnit. in Harm. And one of our late Writers is more punctual how it ſhould come to paſs to be an Angel, that when an Angel ſpake words about the Incarnation of Chriſt to the Shepherds, the glory of the Lord ſhone round about him, and theſe Wiſe-men of the Eaſt ſeeing that heavenly and Angelical glory ſhining afar off, apprehended it to be ſome new Star, and withal, either by tradition, or illumination at the preſent, were taught that it call'd upon them to go and ſeek the Meſſias in Judea. Yet this laſt opinion will hardly be made good, for when they went out of Jeruſalem that light appeared again very near unto them at that time, and yet they call it a Star, and not an Angel. In one word, had it been an Angel, why ſhould the Evangeliſt have concealed it, that an heavenly Miniſter conducted the Gentiles to Chriſt, whereas the Scripture tells it, without all circumlocution, that a multitude of the heavenly Hoſt appeared unto the Shepherds watching over their Flocks by night. I incline therefore to the letter, that it was a Star, or luminous body created for this purpoſe. And marvel not if the Point be ſo ful of doubts and uncertainties; for every circumſtance about the calling of the Gentiles is the mighty myſtery of God. And ſo much for that Point.
In the next place we are left as much uncertain about the appearance of the Star as about the ſubſtance: For the Queſtion is propounded, whether it made but one Apparition only to the Wiſe-men, and being ſeen but once, gave them ſufficient notice to go into Judea; or whether it guided them day by day, night by night, ſtep by ſtep, till they came to Jeruſalem. The former opinion is not empty of reaſon; the latter likewiſe ſtands upon reaſon, and is much more countenanced by Antiquity. The Scripture hath left it undecided, and ſo both parts may enjoy their liberty, and are fit to be heard. They that incline to the firſt way, that the Star at one ſhining taught the Magi to go into Judea, are moved for theſe cauſes: Firſt, becauſe they ſay we have ſeen his Star in the Eaſt; they do not add, that it hath conducted us to you in the Weſt; and in all likelihood the Evangeliſt would have ſpoke of it if the Jews had ſeen it as well as they. And in as great likelihood if ſuch a flaming Meteor had appeared upon that Horizon all the way they went from Perſia to Jeruſalem, the wonder would have been ſo notorious, that all heathen Hiſtories, which toucht upon thoſe times, would have ſpoken of it. Secondly, At the ninth verſe of this Chapter we read, Lo the Star which they ſaw in the Eaſt, not low the Star which uſhered them through all their journey. And thirdly, When they came to Judea they took in at Jeruſalem to ſeek Chriſt there; but what probability is there that the light of God could carry them to a wrong place? Thus far upon one opinion.
You ſhall now hair what ſome ſay, and almoſt all of the beſt antiquity, for the other concluſion: Namely, that the Star was their conſtant companion all their journey, and that it reſted over all places where they reſted, till they came to Jeruſalem. Firſt, As the manner of the Fathers is to illuſtrate the New Teſtament with the Old; they conſider that the Pillar of the cloud went along with the Children of Iſrael whereſoever they removed, and reſted in the place where they pitched their Camps; but this Star attended the Goſpel as tha… Cloud attended the Law, and God was as conſtant in his favour to the one, as to the other. And ſome go further, that an Angel of the Lord did always remove the Cloud with his motion when the Iſraelites marched away; mine Angel ſhall go before thee, and bring thee into the Land of the Amorites and Hittites, Exod. xxiii. So an Angel did move this Star from the Eaſt to Jeruſalem: for ſays St. Auſtin, Mark how that light vaniſht not away till they took in at Jeruſalem; Hoc non cogit motus ſideris, ſed virtus plena rationis; I will never ſay an inanimate Star could ſo guide it ſelf but by Angelical vertue. No bright Star did ſhine upon that City, where the Scribes and ſtiffnecked Jews were congregated, for their hearts were blind, and their underſtanding did not ſee the Nativity of Chriſt. So at his Paſſion there was thick darkneſs over all the Land of Judah, for they reſiſted the truth, and would neither know the myſteries of his Death, nor of his Incarnation. If this were portended, it was an intelligent Star that went with the Magi all the way till they were houſed in Jeruſalem, as the Cloud paſſed on before the Tribes of Iſrael from Mount Sinah till they came to Canaan.
Thus far upon collation between the Old Teſtament and New, there are other reaſons aſſayed to be drawn out of the Text that the Star kept way with them to their journeys end; as at the ninth verſe of this Chapter, Loe the Star which they ſaw in the Eaſt went before them, till it came and ſtood over where the Child was. If it marſhall'd them which way to go from Jeruſalem to Bethlehem, why not alſo from their own Country to Jeruſalem? At the next verſe, When they ſaw the Star they rejoyced with exceeding great joy. The Scribes had told them where they ſhould find Chriſt, why then ſhould they rejoyce ſo much to ſee the Star again, but becauſe it was a new thing to have it vaniſh. Moreover, the Star vaniſhing when they went into Jeruſalem, they ſuſpected Chriſt might be there, and askt for him; but if their Leader had forſaken them as ſoon as ever it firſt ſhined, they would have askt in many other places. And by what art could they collect that a Star glaring in their eyes in the Eaſt, and wagging no further, ſhould notifie unto them the Land of Judea rather than any other neighbouring Country. And what skills it that all Hiſtories are ſilent, and take no notice that there was ſuch a wonder in the World? Though many holy things were common in thoſe days, and well known, yet the Lord choſe not the heathen to be witneſſes of his glory, and ſo they overpaſs'd them. Or perhaps the Star was viſible to theſe Wiſe-men, and the eyes of others were held that they ſhould not ſee it. John Baptiſt ſaw the Spirit of God deſcending like a Dove upon Chriſt, He ſaw it, ſays the Text, Mat. iii. 16. it is uncertain if any beſide did ſee it: Paul heard a voice from heaven, but they that were with him heard it not, Acts xxii. 9. Or be it ſo that many others might behold this Star, yet they knew not to what end it was ſent, but made ſome conſtructions of humane reaſon upon it; wide miſtakes upon heavenly tokens, as when God anſwered Chriſts Prayer from heaven, that He had both glorified his name, and would glorifie it, the people ſaid it thundred. Not to be long in this point, becauſe faith is bound to neither opinion, this is ſure, the Star hid it ſelf away for a time, but they recovered ſight of it again before their journeys end; ſo the Spirit may draw back his comfort and illumination for a time from thoſe that are graciouſly called to come to Chriſt, their ſins deſerve it, and God will make them more careful to ſtand ſure, becauſe they have ſtumbled: but at laſt, before their journey be done, before they end their days, the light ſhall be renewed again to guide their feet into the land of the living.
The third queſtion of enquiry is, what aptitude there was in ſuch a ſign or miracle to bring the Wiſe men unto Chriſt? Outward aptitude is not always diſcerned in the means of a mans Converſion: nay, ſometimes the means uſed ſeem moſt repugnant to bring that end to paſs. Who would have imagined that the way to make a Publican a Diſciple, had been to call him from the receipt of Cuſtom, and quite to give over his traffique? yet this wrought well with St. Matthew; or that the Woman of Samaria would the ſooner have believed Chriſt to be the Meſſias, becauſe ſhe was upbraided to be a Concubine? He whom thou now haſt is not thy Husband: yet this way did take with her. Theſe are courſes to poſe natural reaſon in the work of Regeneration. But with ſundry other perſons the Lord did deſcend in a familiar way to their capacity, and drew them to heaven by things that were obvious to their notion. Baptiſm or waſhing often was a thing moſt ordinary with the Jews; the more ordinary, the ſooner did Chriſt uſe it to be the initial Sacrament that ſhould bring them unto life. Fiſhermen were put into admiration of Chriſts power by a mighty draught of fiſh; and the Text whereupon St. Paul preach'd to the Athenians was their own Altar of the unknown God: So the Eaſtern Philoſophers, who were skilful in the Sphere, and in the courſe of the Stars, are attracted by a wonderful Star to the firſt taſte of Chriſtianity; Ʋt per Chriſtum materia erroris fieret occaſi… ſalutis, ſays St. Auſtin. That contemplation of Stars which lead them out of the way of truth, doth now bring them to him who is the way, the truth, and the life.
You ſee what aptitude there was in a Star to be an inſtrument of the converſion of theſe Wiſe-men. There are other apt proportions in it, which Piety and good Meditation hath framed: Firſt, to ſhew that God is able to make uſe of any of his Creatures, as well as of the tongue of man, to ſet forth his glory. The Synagogue of the Jews was wont to have Prophets to teach them, but there was not a Prophet more heard in their Land from Malachi to John the Baptiſt in five hundred years. What skills it? The Lord can make a Prophet out of any thing in the world. Ceſſante linguâ Prophetarum, Deus loquutus eſt per ſtell…s; When Propheſies do fail in the Tongues of men, the Stars of heaven ſhall Propheſie. Secondly, The Children of Iſrael, as I have noted it before, had a Pillar of ſafe conduct to go before their Army, they were an innumerable multitude of people, and had need of a fair mark to look upon; why then at leaſt it were requiſite, that theſe few Magi ſhould have a little Star to grace their journey from the Eaſt to Jeruſalem. Surely, the heavens would be as benign to ſet out the glory of the New Teſtament, as to ſet out the glory of the Law; and the dignity of Chriſt doth exceed the dignity of Moſes, as much as an heavenly Star doth exceed a Cloud, which is but a vapour; nay, there are more odds in the compariſon. Thirdly, it was expedient that his Nativity and coming into the world ſhould be attended with great light, as his Death and going out of the world brought darkneſs upon the face of the earth. Novam ſtellam declaravit natus, qui antiquum ſolem obſcuravit occiſus, ſays St. Auſtin; Serm. 3. de Epiph.The true light which lighteth every man that cometh into the world was pointed at by a miraculous light when he came into the world, and ſo much, or rather ſo little, what aptitude there was in this Star to bring the Magi to our Saviour.
There are ſome ſcruples likewiſe upon the fourth Queſtion, why it is appropriatively called his Star? For we have ſeen his Star in the Eaſt. The Priſcillianiſts, with as much dotage as hereſie, call'd it the Star of Chriſt, becauſe this Star had ſome dominion over his Geniture, for they ſpeak in the Phraſe of judicial Aſtrologers, that impute the actions and events of a mans life to the Horoſcope of the Zodiack, or Planet under which he was born. Vain Philoſophy, but more vain Divinity! Vain Philoſophy, and very ſtrange it is that it ſhould have any credit to this day, after it hath been found out falſe in ſo many thouſand Prognoſtications. If they happen to foretell one thing right, they make oſtentation of it before all the world, which was mere accident and no cunning; but their miſtakes and errors are at leaſt a thouſand,Lib. 2. de divin. to one true Prediction. How often, ſays Tully, have I heard thoſe Chaldeans promiſe long life and proſperous death to Caeſar, Craſſus, and Pompey, and many others, whoſe ends have been lamentable? Therefore he concludes with Panaetius the Stoick, that all Aſtrology is vain, when it comes to Prediction. Why ſhould not the Stars be as full of influence and vertue over any part of mans life as over his birth-hour? And why not much rather over the firſt minute of conception (which no man can gueſs at) than over the firſt minute of our birth? Certainly the contagion of the heavens, or temperament of the Stars is nothing to that hour, for we ſee the Child, for the moſt part, follow the complexion and condition of the Parents; and many by Art and Induſtry rid themſelves of thoſe imperfections wherewith they were born. What moment of day or night, wherein many Infants are not brought forth into the world, ſome did hap to be born at the ſame moment with the renowned Affricanus, but ſays the Orator, Nunquis talis fuit? Was there ever ſuch another Scipio, for all the nativivity of ſome hapned in the ſame moment? Nothing more deceitful, more offenſive in curioſity, more unjudicious, than that which is called Judicial Aſtrologie. St. Auſtin profeſſeth, that he excluded out of the Church one of thoſe that would ſet down the fate of mens lives, (as they called it) by the Conjunction of Stars, either raigning at their birth, or ſome other time of their life, and would not admit him into the ſociety of Chriſt again, without publick and ſolemn repentance.
But the Divinity of the Priſcillianiſts was far more corrupt than their Philoſophy, that delivered blaſphemy to their Diſciples, ſaying, this Star is called Chriſts, becauſe it had dominion in his Nativity. Whereas Chriſts Nativity depended not on the Star, but the Star on Chriſts Nativity. It did not only ſerve Chriſt, but it ſerved his ſervants. For the Iſraelites removed from place to place as the Cloud did give the ſign; but this Star removed from place to place as the Wiſe-men had occaſion for their journey. Non ſtella fatum pueri, ſed is qui apparuit fatum ſtellae fuit, ſays Gregory, The Star was not the Fate of the Child, but this Child was the Fate of that Star. The motion of that bright Creature did not move him, but he ordained the motion of it: And the Wiſe-men knew him hereby to be the King of heaven, becauſe the lights of heaven, or this light, as good as they, did ſerve and obey him. Chryſologus his elegancy muſt not be forgotten, Stella haec miniſtra viae non vitae; non dominantis Domina, ſed ancilla ſervorum. This Star had no influence upon the life of the Child, but was a Lanthorn to the paths of the Wiſe-men; It was not a Lord over our Maſter, but a Miniſter to our Maſters Servants; the coronis of the point ſhall be St. Auſtins words,Lib. 1. contra Fauſt. c. 5. Non ad decretum dominabatur, ſed ad teſtimonium famulabatur. The Star which they ſaw had no regency over him; they ſought, but it was a teſtimony that he whom they ſought was Chriſt the Lord. St. Chryſoſtom argues upon it,foreign. in Mat. 5. the Magi knew no more from the Star, but that the King of the Jews was born, foreign, &c. but that is not the profeſſion of an Aſtronomer, to know who is born; but what things ſhall come to paſs hereafter, upon the Nativity of them that are born.
So having cleared that Queſtion from the authority and reaſons of thoſe grave Writers, the fifth obſervation upon the Star is poſitively thus to be ſet down, that there was a ſecret illumination, an inviſible, but a better Star than this which made the Magi true believers. Some, who were mentioned before, did ſee the aſſiſtance of the Holy Ghoſt ſo manifeſtly in the direction of this journey, that they profeſs'd it their opinion, how the Holy Ghoſt appeared now in the form of this Star, as once after, he manifeſted Chriſt in the ſhape of a Dove. There is a day Star which riſeth in our hearts, ſays the Apoſtle, 2 Pet. i. 19. It was an influence into the heart, and not an object in the eye which made the Wiſe-men diſpatch this journey to come and worſhip Chriſt. Cathedram habet in coelo, qui corda docet; his Cathedral is in the new Temple of Jeruſalem above the Stars, that doth ſecretly teach the heart. As the times go the efficacy of grace had need be ſtiffly maintained againſt bare outward means; Mark the conſent of antiquity upon this Point, Non ſatis fuiſſet ſtella, niſi adfuiſſet fides & illuſtratio ſancti ſpiritus, ſays St. Ambroſe, they had never moved ſo far for the Star alone without the illumination of faith and the holy Spirit. Fulgentior veritatis radius eorum corda perdocuit, ſays Leo, certain impulſions and illuſtrations of the holy Spirit gave them underſtanding and will to come to Chriſt. Deus direxit eos tam in viâ morum, quàm in viâ pedum, ſays Chryſologus. God did direct them both in their inward and in their outward ways. The natural man is not able to diſcern the things that belong to God; let theſe alone to themſelves, and ſhew them a bright Lamp from heaven, and they would have thought of any thing as ſoon as of this queſtion, Where is he that is born the King of the Jews? Suppoſe they had certain Traditions in their Schools, that when ſuch a Star was ſeen the Meſſias was come into the world; yet no man could apply himſelf to ſeek out Chriſt, and worſhip him but by the Spirit of God.
Every man is full of his conjectures, who ſhould deliver the expectation of the Meſſias to thoſe remote Gentiles, whether Daniel, or ſome other Prophet, that was in the Chaldean Captivity: Or whether Balaam who lived in the Mountains of the Eaſt a thouſand years before Daniel. Nay,Autor Imperf. operis. another Author puts it upon Seth, that he left a Propheſie concerning ſuch an occaſion, which ſhould fall out againſt the birth of Chriſt, and that the Wiſe-men of the Eaſt appointed twelve men of their Colledge to watch that Star every year from the beginning of Autumn to the Winter, and when one of thoſe twelve died they ſupplied the number, that their Watchmen might never fail. Some Predictions they had, I will not contend about it, preacht to the outward ear; yet this had been but ſounding braſs, and empty words, if the Lord had not ſecretly moved their heart. What? you will ſay, and was the Spirit diffuſed even among the diſperced of the Nations, that lived without the Law? Yes, Beloved, that was more than ſeldom ſeen, as the ſpirit of grace was in Cornelius to ſend up Prayers and Alms to heaven, before he knew what it was to be baptized unto remiſſion of ſins in the bloud of Chriſt. The ſpirit of direction was upon Cyrus an heathen, 2 Chron. c. ult. 22. he was admoniſht from God to build the Temple, The Lord ſtirred up the ſpirit of Cyrus the King of Perſia. And the ſpirit of Divination or Propheſie was upon the wicked Soothſayers of the Philiſtins, 1 Sam. vi. 9. they divined if the Cart, in which they put the Ark of the Lord, went up ſtraight to Bethſhemeſh, to its own Coaſt, then the Lord had laid evil upon them for detaining it, and ſo it came to paſs. foreign, ſays St. Chryſoſtom, foreign. in Mat. 5., God did make the Event anſwer to the Prediction of thoſe wicked Soothſayers. No oppoſition therefore in this, but the Spirit bloweth where it liſteth, even among the diſperſed of the heathen, even among theſe Wiſe-men of the Eaſt, Dedit aſpicientibus intellectum, qui preſtitit ſignum; Leo.The grace of God was in their underſtanding, and his ſigns and wonders in their outward eye. And ſo much of their firſt Aſſertion, what God had wrought for them, We have ſeen, &c.
Said I even now that the benediction of the Spirit was upon them? So it is evident by the laſt part of my Text, their ſecond Aſſerſion, what God had wrought in them, and are come to worſhip him. Many might come a journey to ſee him as well as they, for that Herod, that cut off John Baptiſt his head, deſired of a long time to ſee him. Many might ſee the Star as well as they, and be never the better, for ſundry ſaw as great ſigns and miracles that never believed. Many of the Scribes knew where he was to be born, and were able to tell the Wiſe-men, when they knew not; the matter lies not therefore in venimus, or in vidimus, but in adoramus, this is their praiſe, and this is their piety that they came to worſhip him, and that they profeſs they will worſhip him, though they knew him to be but an Infant new born, and never ſcan the caſe in what condition they may find him. The Queen of the South came as far as theſe men did; but ſhe found a King in all Royalty, and ſuch a glorious Court as never was the like; theſe men found a Child in a Cratch, the pooreſt and moſt unlikely birth that ever was to prove a King; no ſight to comfort them, not a word that came from him for which they were the wiſer, and yet they were as good as their word, they did fall down and worſhip him, and more than worſhip him, preſent him with their gifts. Why ſhould not they humble themſelves to the earth, when they ſaw the Stars above did obey him, and wait his attendance?
You will ſay, If we could ſee ſuch a Star as they did, the obſtinate would be more convinced to do him worſhip, but it will be more acceptable to worſhip him though we have not ſeen. Beſide, They adored him when he was ſo little in his humiliation, who will be ſlack to perform that homage now he is ſo great in his glorification? I will rather regard the time than diſpatch all that remains. But one thing is to be ſpoken of, that ſome take the very foundation of this Point from us,Calvin. Muſculus. namely, that the worſhip of the Wiſe-men was no religious worſhip, they came not to exhibit a pious veneration to Chriſt, as to the Eternal Son of God, but they ſaluted him with their bended knee, as the Perſian manner was to behave themſelves before their Kings, But why ſhould Perſians tender ſuch civil worſhip to one that was none of their own Kings, but the King of the Jews? One would anſwer it thus, to ingratiate themſelves into him betimes, if happily he ſhould become the Oriental Monarch in his elder years.Calvin. A conjecture too ſlight for his great judgment that uttered it. Is it poſſible that wiſe men ſhould conceive in him no more than a man,Chemnit. Maldon. and yet do him all Princely honour lying in the Cratch of a Stable? Are they ſuch men as were admoniſht in a dream by the divine Oracles which way to return home, and yet ſhall we interpret their actions politically, and not after a divine manner? St. Chryſoſtom ſays, They did both adore him in Bethlehem, and preach of his heavenly Kingdom when they came home into Perſia. foreign. St. Ambroſe is for the ſame, they worſhipped him being a little babe in ſwadling clouts, Ʋtique parvulum non adoraſſent, ſi parvulum tantum credidiſſent. But they believed him to be more than that little one or they had not worſhipped him.Serm. 29▪ d… Temp. To make a full choir of conſent, thus St. Auſtin, Adorant in carne verbum, in infantiâ ſapientiam, in infirmitate virtutem; They adored in the fleſh that Word that was made fleſh, they adored in that Infant the Wiſdom of the Father, they adored in that infirmity the mighty power of God. To whom, &c.
SIX SERMONS UPON THE BAPTISM OF OUR SAVIOUR.