A Century of Sermons, Sermon 13
THE THIRTEENTH SERMON UPON THE INCARNATION.
MAT. ii. 1, 2.
Now when Jeſus was born in Bethlehem of Judea in the days of Herod the King, behold there came wiſe men from the Eaſt to Jeruſalem.
Saying, 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.
THe Nativity of Chriſt was that wonder which came to paſs this day, but how he was revealed, and known of them that ſought him is the uſe of the day, for Chriſt was born that he might be found. And that is the cauſe that the manifeſtation of his birth is joyned together with his birth, and more copiouſly handled a great deal both by St. Matthew, and St. Luke; by St. Luke, how the Shepherds were ſent to find him in a Manger: by St. Matthew, how the Sages of the Eaſt were admoniſhed to come from a far Country that he might be known unto them. God could have brought it to paſs, that the bleſſed Virgin ſhould have been delivered as ſhe travelled to Bethlem, either in the Wilderneſs, or in the Foreſt of Lebanon, where none ſhould have been the wiſer; but loe this had been contrary to his own work of grace, to fold up his mercy in darkneſs when light was come into the world. Therefore he call'd ſo many witneſſes about him, after ſuch a manner, with ſuch new and over-natural ſigns, that his Nativity was as publick as Angels, and Stars, and Jews, and Gentiles could make it. The Angel ſent the Shepherds out of the fields to enquire him, as if he would have the whole Country of the Jews flock thither; The Star called the Wiſemen out of the Eaſt to come and worſhip him, as if the heavens would invite all the Gentiles to reſort to him thither. God diffuſed the tidings that his Son was born, both to common places, ſuch as Bethlem, and the Stable; and to holy places, ſuch as the Temple at Jeruſalem, where Simeon and Anna confeſſed him to be the light of the Gentiles, and the glory of his people Iſrael. Mark it (Beloved) ſo long as the Witneſſes came to worſhip him, ſo long as thoſe that had him in their arms praiſed the Lord, and bleſſed the day they ſaw him, ſo long he was manifeſted more and more. But inſtantly he ſate in a cloud; as ſoon as Herod ſought to kill him, then he drew back the light by which he was known, and hid himſelf in Egypt. If then we are now met together with ſuch faith as is fruitful to yield him honour, and worſhip, and praiſe, and glory, ſome ſtrange Star will riſe in our hearts, and make it eaſie to find him out, then thoſe myſteries of my Text ſhall be opened to us, how he was firſt revealed to the Gentiles, hearken then to that ſtory, which hath been ſo precious with the Church in all Ages, and begins as I have read unto you, When Jeſus was born in Bethlem, &c.
Each of theſe verſes contain a ſeveral portion of matter to be handled by it ſelf, the one concerning the doings, the other concerning the ſayings of the Wiſe-men; firſt you have their Journey, and then their Errand. Firſt, the toil of their body, and then the zeal of their mind; nothing can be more complete than St. Auſtins judgment upon both, Ambulabant Per fidem, & deſiderant ſpeciem. As it is the ſtage of a Chriſtian to walk in this life by faith, and that race is run ſo conſtantly to win that heavenly prize that we may ſee what we have believed face to face: So theſe Eaſtern Travellers went on their way by faith, till they came to Jeruſalem, and then like thoſe that had finiſhed their courſe, Deſiderant ſpeciem, they wiſh that their eyes may be bleſſed with the hope of their faith, Where is he that is born King of the Jews? We have wearied our ſelves, but he is our reſt; we have ſeen his Star; but where is he that commands the courſe of all the Stars? We have ſeen a wonder in the heavens; but where is he whom the Prophet calls wonderful upon earth? We have ſeen the Enſign; but where is the Captain under whoſe Colours we would be led? We have ſeen his Star in the Eaſt, and are come to worſhip him. Ambulabant per ſpeciem: upon that ſubject, with Gods leave, contained in the firſt verſe I will ſpeak at this time, and hereafter how they required that faith might be changed into viſion. Upon their doings, or upon their journey therefore I conſider, 1. Who were the Pilgrims, Magi or Wiſemen. 2. Their Pilgrimage, Venerunt, they came. 3. The length of that Pilgrimage, from the Eaſt to Jeruſalem. 4. The occaſion of that journey, when Jeſus was born. 5. The place of that birth, Bethlem of Judea. 6. The time of that birth, in the days of Herod the King. O moſt true delights and joys of a feaſtival Chriſtmas! 1. To learn what wiſdom it is to ſeek out a Saviour, Wiſe-men came unto him. 2. What reſt we ſhall find in our ſoul, when we deſire no reſt till we have found him. 3. How mighty his Kingdom is, that all Nations ſhall come from far to worſhip him: Many ſhall come from the Eaſt, and from the Weſt, and ſit down with Abraham, and Iſaac in the Kingdom of God. O bleſſed birth! not only the greateſt and moſt holy places partake of it, as that great and holy City Jeruſalem; but little Bethlem, and the moſt prophane Regions of the Eaſt, which abounded with Idolaters. O joyful birth! which came not only to paſs in the times of good Prophets, Old Simeon, and Anna the widow, but in evil days, in times of ſorrow and captivity, in the days of Herod the King: For he alone that was born in the days of Herod can turn our ſorrow into gladneſs. Let theſe be the meditations, let theſe be the frolicks and triumphs of our Chriſtmaſs, theſe ſhall make it holy day to our ſoul to be informed in all particulars, how Jeſus was born in Bethlem in the days of Herod the King, and behold there came, &c.
Firſt, Conſtet de perſonis, let the condition of theſe perſons be examined, for every word in the Text muſt partake of that knowledge; for though they are but obſcurely deſcribed here, yet all holy Writers have accounted it zeal and not curioſity to labour in the ſearch what they were, ſays St. Chryſoſtom, foreign,Chryſ. Hom. in Mat. v. foreign, much watching, and many prayers are needful to find it out. The original Text calls them Magi, out of which word many have ſuſpected that they were of a ſcandalous profeſſion, we call them Wiſe-men in our tranſlation, which is a very ſafe and ſure opinion of them, ſome have entitled them for Kings, but very corruptly, all confeſs them to be Gentiles, and very truly; and I think I ſhall ſatisfie you to the full by conſidering the perſons in this fourfold capacity. Firſt, They that thought the name of Magi to be full of offence and ſuſpicion had much to ſay for themſelves. Simon the Sorcerer, and Elymas the Sorcerer, who could be worſe than they? Yet Magus is their title. For howſoever it was meant for a good Appellation at firſt; yet as the names of Tyrant, and Sophiſter became very foul and contemptuous by the abuſe; ſo although a Magus was an innocent Artiſt at firſt, yet ſome of the tribe were ſo far corrupted in their knowledge, that Magick was accounted no better than raking hell, and charming infernal ſpirits for ſatisfaction. The leaſt fault in the Profeſſion, and yet that a great one, was judicial Aſtrology, to make Schemes, and calculate Nativities, from certain houſes which they framed to themſelves in heaven, and to attribute a fatal neceſſity to all mens actions from ſome aſpect of the Stars which reigned at their Geniture. As Pauls antecedent life, moſt adverſe to Chriſt, did no way diſhonour him to have it remembred after his converſion, ſo the Fathers thought it no ſoil to theſe holy Travellers to impute the worſt unto them, what they had been. Tertullian magnifies God for the great alteration, Primitias gentium ex inferis excitavit, the Lord raiſed up theſe that were the firſt fruits of the Gentiles even from the Jawes of Hell. St. Hillary thinks they were called to mighty Faith from mighty Impiety. Homines profeſſionis à ſcientiâ divinae cognitionis longè averſae; they were men of a profeſſion moſt different from the ſweetneſs and ſimplicity of divine wiſdom. But Theophilact lays load upon them to make their converſion ſhine the brighter; foreign, they were men envaſſalled to devils, and the enemies of God. And St. Auſtin, whoſe meekneſs would not revile them,Serm. 2. de Epiph. but to make Gods mercies appear the greater in them, Sicut praevalet imperitia in ruſticitate paſtorum, ita praevalet impietas in ſacrilegiis magorum; Rudeneſs and ignorance was predominant in the Shepherds that were ſent by the Angels to Bethlem, ſo wickedneſs was notorious in theſe blaſphemous Magi, who were led by the Star to Jeruſalem, and yet both became the children of God.
You hear how good and judicious Authors thought that the converſation of theſe Magi had ſometimes been Diabolical. And if St. Matthew wrote firſt in Hebrew, and in that Hebrew which Munſter took pains to publiſh, they have more to ſay for themſelves, for Magi is rendred by no better word there but grand Impoſtors or Necromancers. And this opinion of their perſon, whether right or wrong, is very comfortable; for the moſt holy man that ever lived, let him judge himſelf as he ought, and he ſhall find how much it will refreſh his heavy laden conſcience, that ſuch grand-tortoes as theſe, ſinners of the higheſt pitch, were called to the hopes of eternal life; Nemo deſperet ſalutem ſibi credenti, qui Magis conſpicit donatam: If Magi and workers with familiar ſpirits are invited to Chriſts Nativity, Quid non ſperamus. They that are enemies may be reconciled to the Prince of peace, as our firſt Leſſon for this day doth call him, they that are Publicans may become Apoſtles; they that have defiled themſelves like Mary Magdalen may waſh in tears and be clean, many that are laſt may be firſt in the Kingdom of heaven.
I have ſatisfied you what comfort comes of it, though theſe Magi which came to Chriſt had been the worſt of all men, though antiquity had ſaid right, that they were Impoſtors, and deceivers after the great power of Satan, yet they were not ſuch, as I conceive, but men converſed in the ſtudies of deep wiſdom, or wiſe-men, as we tranſlate the word. Such as are moſt accurate to give the true ſenſe of names do ſo perſwade me. Suidas ſaith that Magi were Philoſophi & foreign, Philoſophers, but of that tribe that dedicated themſelves to the knowledge of God. Phavorinus ſays they were foreign, Prieſts that ſtudied divine learning according to the Religion of that Country.Plin. lib. 30. c. 1. To go higher, Pliny ſays, the Magi were skilful in ſacred learning; and which moves me more, Strabo ſays, that in his days (and about his days St. Mathew wrote his Goſpel) they were foreign, Profeſſors of a ſtrict and auſtere life, as you would ſay, religious. Whether they were by ſucceſſion the Scholars of that great Oriental Patriarch for Philoſophy, Zoroaſtres, or Prophets children derived from the ſucceſſion of Balaam, all is one which conjecture is true, or whether both be falſe, but in all likelihood they managed the ſacred Offices of the Perſian Religion. Lib. 3. c. 2.For Euſebius ſays, how in his days it troubled the Magi that the Perſians became Chriſtians, for by Sacerdotal ſucceſſion they lookt to their own religion, that it ſhould receive no detriment. Diogenes Laertius, in that book which every young Scholar turns over, wherein he wrote very accurately of all Philoſophical Sects, ſays that the Magi attended the Religion of the Gods, prayed, and ſacrificed; and for their learning as well as their miniſtry, Porphyrie ſays they were interpreters of divine controverſies.
Though they were but a bad Prieſthood, yet a Prieſthood, and a very learned one in their ſuperſtitious way. When I firſt took a hint of this, I laboured to make it truth out of good Authors; the notion muſt needs be pleaſant to them who wear an Ephod in Chriſts ſervice; that as ſilly ſwains, ignorant Lay-men were the firſt fruits among the Jews, ſo Prieſts of a religious calling were the firſt fruits of the Gentiles, and were incited by a divine aſſiſtance to ſeek and find out our Saviour. But though this be true, yet ſince my Text ſpeaks not of their office and ſcience about Religion, but ſimply as they were Wiſe-men, I will pitch upon that. Such as the Grecians called Philoſophers, the Jews Scribes, the Aſſyrians Chaldeans, the Indians Gymnoſophiſts, the Gauls Druids, this Iſland Bards, the Romans Aruſpices, ſuch were the Magi with the Perſians, men that had furniſhed themſelves with all fit knowledge to be their Judges and Counſellors of ſtate. You ſhall find that ſeven Wiſe-men, who knew the Law and Judgments, ſtood before Ahaſuerus the great King of Perſia, Eſther. i. 13. theſe were ſuch as the Magi in my Text, the moſt ſufficient directors of all affairs in that mighty Kingdom. Humane Learning and Political Wiſdom are ſo far from being impediments to an man in the way to the Kingdom of heaven, that they are excellent Pedeſtals for the Pillar of Faith to ſtand upon; and wiſe men, if pride do not puff them up with vain opinion, are beſt able to reſiſt the devil and his tentations, becauſe they beſt know why they ſerve the Lord, and have moſt intelligence to ponder, why they ſhould not be conformed to the faſhion of the world. Certainly they are of that rank to whom much is given, and much ſhall be required of them. Plain ignorant ſhepherds came to Chriſt ſoon after the firſt minutes of his Nativity, and thoſe harmleſs unſuſpected perſons told it abroad in all Bethlehem, that by the fooliſh things of the world God might confound the wiſe: (that's a great myſtery of our ſalvation) yet that the Goſpel might loſe no opinion by illiterate meſſengers, the Sophi, the acuteſt wits of the Eaſt diſcharge the ſame office, that God may be glorified both in the prudent and ignorant. Learned men of all ſorts believed and were ſaved. Zenas a Lawyer, Luke a Phyſician, Paul brought up at Gamaliel's feet; he had foreign, as Felix ſaid, all ſorts of art and literature; theſe were wiſe men, and never ſo wiſe as in this to ſeek out Chriſt, and to prefer the ſimplicity of faith before all the rudiments of the world. I approve it not that theſe Travellers were Kings, it is an error I will remove by and by; but after the manner of Perſia they were honourable in their own Country; yet their quality of wiſdom is remembred before their honour. Nay, had they been Kings, the Romiſh Expoſitors ſay it was moſt apt for the Goſpel they ſhould be called Wiſe men, Majus eſt teſtimonium quod datur Chriſto à ſapientibus quam quod datur a regibus, it did more convince the Heathens that their Wiſe men and Philoſophers bare teſtimony to Chriſt, than if they had been Monarchs. Thoſe are the chariots and horſemen of Iſrael, burning and ſhining lights: It ſtrengthens our part exceedingly, when the eloquence of Apollo, and the Athenian Education of Dionyſius the Areopagite are converted to the edifying of the Church; but for ſuch as are wiſe and learned, yet whet thoſe weapons for the maintainance of pernicious errors againſt true Religion, we pray as David did, Lord turn the wiſdom of Achitophel into fooliſhneſs, and their ſubtilty into their own deſtruction.
I have declared my opinion for the Prieſt-hood and learning of theſe wiſe men, and am not afraid to diſſent from them, who interpret Magi to be Nechromancers, or vain Aſtrologers: for even after they had worſhipt Chriſt, ſtill they are called Magi. When Herod perceived he was mocked of the Magi, or Wiſe men, he was exceeding wroth, ver. 16. 'Tis probable that a name of Odium and ſcandal ſhould not be given them, after they had worſhipped our Saviour. Thus far both theſe opinions may agree, that the principal of thoſe who viſited Chriſt were reverend Sages of the Eaſt, and that ſome ancient Authors had been informed by tradition, that there were thoſe in their train who ſecretly were Wizzards and Sorcerers. The beſt complexion may have a tettar run into it, and the beſt profeſſion may have ſome followers that give themſelves over to the Devil. And this reconciliation I am more willing to embrace, becauſe it ſuppoſeth that a full Chorus, a great company of wiſe men came to Chriſt from the Eaſt: Not three only, as ſome ſay, who dare ſay any thing. Leo the Great, above 400 years after Chriſt was born,Serm. de Epiph. is the moſt ancient Author that I have met with, who ſtands preciſely for the number of three: and how much the circumſtances of a true ſtory may be falſified after 400 years, it is too manifeſt by the records of all ages. The Author of the imperfect work upon St. Matthew, whoſoever he was, he is ancienter than Leo; I think he ſays they were twelve in company, I think there were not ſo few: For coming from thoſe Eaſtern hills to Jeruſalem, they paſs through Arabia deſerta, which place was ever infeſted with the thieviſh Iſhmaelites; ſo that no paſſengers would travel that way without good guard. It is well known in theſe days that travellers will not paſs without a Caravan, through thoſe Deſarts, and they that do otherwiſe adventure upon certain deſtruction.
This being ſuppoſed, that probably they were a troop of Pilgrimes, many more than three; that deſcription of them, which was broached by fabulous Writers of the middle age, that they were three Kings of the Eaſt; I ſay this opinion miſcarries every way, both for number and quality. No Kings, I ſay, whoſe bodies, after I know not what tranſportation, were afterward interred in Colin: this is grounded meerly upon counterfeit Reliques, and impudent legends. Firſt, the Country from whence they came will not admit to have ſo many Kings come out of one Canton of Perſia, or Chaldaea, foreign. one Kingdom can bear but one King at once; a Kingdom with many heads is a Monſter. Secondly, All pure antiquity hath omitted to give them the title of Kings, and reaſon good, for the holy Text of Scripture hath done the ſame: And ſurely the Evangeliſt would have publiſht their royalty and glory, if they had been anointed Princes. It had been fit to be remembred to the honour of the Son of God, that the Kings of the earth did throw down their Crowns and Scepters at his Cradle. But the honour of God is eſtabliſhed upon truth, and not upon fictions: And the Jeſuite had better have ſaid nothing than ſhifted off thus ſlenderly,Maldonat. Coram ſummo Chriſto rege nullus fidelium vocari Rex debet, becauſe Chriſt is King of Kings no faithful Chriſtian ought to be called a King before him. By as good conſequence I infer, becauſe Chriſt is the chief Prieſt of our ſouls, therefore no faithful Chriſtian ought to be called ſummus Pontifex before him. Had it not been better to confeſs the plain truth with their late Poet Mantuan, Nec reges, ut opinor, erant, I ſuſpect theſe Wiſe men of the Eaſt were no Kings. Nay, ſays Salmeron, in all his writings a moſt raſh Logician, we have two ſort of proofs to declare them Kings: Firſt, The Church doth ſo interpret places in David, and Iſaiah, and other Prophets. Secondly, Our ancient Pictures are teſtimonies to witneſs it. Stout arguments for ſuch a Champion to uſe; but for his Idols and Pictures they are teachers of lies and vanities; and for his Church it is as vain an interpreter of the Prophets.
The old rule is, Omne mendacium eſt in aliquo vero, every lye is clothed with the ſimilitude of ſome truth, and ſo is this: And what might miſlead ſome Writers to deem theſe Magi to be Kings, I will give you a brief ſatisfaction: Firſt, Their coming to Bethlehem, as with us now adays, ſo anciently it was ſolemnly celebrated upon Twelfth-day; and being a double Feaſt among proper Pſalms for the day, the 72 Pſalm was appointed to be read of old. Hereupon ſome ungrounded judgments that the 10. verſe of that Pſalm was Prophetically ſpoken of theſe Wiſe men, the Kings of Tarſhiſh, and of the Iſles ſhall bring preſents, the Kings of Sheba and Seba ſhall offer gifts: whereas that verſicle is to be referr'd to the calling of the Gentiles, not to theſe mens perſons: ſo the words following expound the true ſenſe, All Kings ſhall fall down before him, all Nations ſhall do him ſervice. So Expoſitors agree that Sheba ſtands for Ethiopia, or the South, Seba for Arabia or the Eaſt; Tarſhiſh for the North, and the Kings of the Iſles for the Weſt. If therefore the reading of that Pſalm might prove them to be Kings, the Weſt, and Eaſt, and the whole cope of heaven ſhould be confounded. Secondly, There were three other occurrences in the acts of the Perſian Monarchies, which made it a little ſuſpicious that they were Kings, to them that did not match time and Hiſtory well together: One thing was, that after the death of Cambyſes, Ammian… lib. 3.for ſeven deſcents, the Magi held the Kingdom in their line and profeſſion; but long before Chriſts Birth they were caſt out of that honour.Strabo, l. 16. Strabo ſays, that in Auguſtus his reign they were no more than a College of Philoſophers. Another thing was, that none of the Royal Blood could be inaugurated King of Perſia, unleſs firſt he had been brought up in the inſtructions and wiſdom of the Magi, l. 1. de Divin.Nec quiſquam Perſarum Rex eſſe poteſt, qui non ante magorum diſciplinam ſcientiamque perceperit, ſays Tully, Ʋt enim ſapere, ſic divinare regale ducebant. The old world thought it a princely thing to be very wiſe, yea, and to have skill in divinations: And as he adds, many of the Roman Kings went firſt through the Prieſtly Offices, were Augurs, Pontifices, and grew more venerable by their skill in Religion. Heli and Samuel were Prieſts that ſerved at the Altar, and Judges of the people, Melchiſedech a King and Prieſt of the moſt high God. Rex Anias Rex idem hominum Phaebique Sacerdos, ſays the beſt Poet. The Haſamonei or Machabees, Levites and Princes of Judah; ſo it was as honourable in the Kings of Perſia to be skill'd in the Offices of Religion before they wore the Diadem. Now all this goes no further, but that every King of Perſia was firſt a Magus; but it makes not for the falſe opinion which I refute, that every Magus was a King.
Another inducement to be miſtaken was, that there were certain Satrapae, Lieutenants of ſome Shires or great Cities in Perſia, who were ſtiled Kings by ſome to magnifie the great King of Perſia the more. So it is ſaid of Tigranes in Armenia, that many Kings miniſtred unto him, and 70 Kings gathered meat under Adoni-bezeks table; and many of the Magi were ſuch Kinglings, quidam Reguli, Rulers after that latitude. But God knows, there was no Sovereignty, or independent power in them, ſuch as belongs unto a King. Theſe were great Servants, but far under the title of their Maſter. I grant them to be very noble, and of dignified place. It appears by the reſpect which Herod gave them, by his privy conference with them, by a convocation gathered to reſolve them, and by their rich preſents which they offered to the babe. From hence let the honourable conſider as well as the wiſe, that as it is the prudenteſt part in the world to ſeek out Chriſt, ſo it is an honour above all honours to worſhip him. So began the magnificence of Chriſtmas-day, Prieſts that attended Religion, Wiſe men that rul'd the State, honourable men whoſe blood was greatly enobled; all theſe in the perſons of theſe Magi came to worſhip the Lord, that the word was made fleſh and dwelt among us.
But when all the learning of the world hath buſied it ſelf about conjecture, this is evident truth and no conjecture, that they were Gentiles far remote from the Temple at Jeruſalem, which God had choſen out above all the earth for the holy place of his honour. This is the reaſon that makes Twelfth-day ſo great a Feaſt throughout all the world; becauſe in the perſon of the Wiſe men a door of Faith was opened unto the Nations that knew not God. As a Star is an heavenly body that is common to all Coaſts and Climates to illuminate them, ſo the Birth of Chriſt was attended by a Star, becauſe all people ſhould partake of his Grace and Goſpel. Behold ye the Philiſtines, and they of Tyre, with the Morians, loe there was he born, Pſal. lxxxvii. 4. As who ſhould ſay, it ſhould be no prejudice to us that he was born among the Jews in the City of David, for his bleſſing ſhall be with us as much as if he had been born in every Country of the Gentiles. They that believe in Chriſt they are his Country-men. They that hear the word of God and keep it, they are my Mother, and my Brothers, and my Siſters, ſays our Saviour. The Prophet Jonas who was a Type of Chriſt in none of his ſmalleſt works, but even in his glorious Reſurrection, he was ſent to the Gentiles of Ninive, to denote, that through Chriſt, that great Prophet whom the Lord would raiſe up, the myſtery of the Kingdom of Heaven ſhould be opened to the Gentiles. But this is ſtale now, and little thought upon, becauſe the ſound of the word hath gone forth into the ends of the world for ſixteen hundred years, who conſiders this merciful loving kindneſs as he ought? though at the firſt every ſmall thing was admired, and it was marvellous in mens eyes, to ſee any partakers of the heavenly gift, but the very natural branches of the ſtock of Abraham. Chriſt himſelf wondered at the Centurions Faith, for he was not of the houſe of Iſrael, he was aſtoniſht at the importunity and zeal of the Syro-pheniſian, O woman, great is thy faith! at the Samaritan, who being a Samaritan, was thankful, when nine others were forgetful. Theſe were rare occurrences in the beginning. And when St. Luke brings in his Shepherds to viſit Chriſt in his manger, he doth not ſay, ecce paſtores, behold there were Shepherds of the Jews that ſaw the Birth of our Lord: but St. Matthew lays an index of wonder upon theſe Gentiles, Ecce Magi, Behold there came Wiſe men of the Eaſt to Jeruſalem. A great change as ever was in the world, to be remembred on this day with moſt feſtival Thankſgiving, but never to be forgotten. Every Nation loves to know, above all other Antiquities, when her people were converted to the Faith, as our Country reckons from King Lucius, the French from Clodoveus, but the whole world from this day, from the coming of the Wiſe men of the Eaſt to Jeruſalem. But the end of this ſtrange work ſhould eſpecially be kept in mind, and with that I end this point: Our Saviour told the Phariſees to what end God called the Gentiles, The kingdom of heaven ſhall be taken from you, and given to a Nation bringing forth the fruits thereof, Mat. xxi. 43.
From hence I move a little forward with their motion to the next thing obſerved, Venerunt, they came; as if the Star had ſaid unto them, ſeek ye my face, and they had anſwered with David, Thy face Lord will I ſeek. As ſoon as ever Chriſt was born, cum natus eſt, at that inſtant they ſet forward, and made no delay, Make no tarrying to turn to the Lord, and put not off from day to day, ſays the Wiſe man, Ecclus. v. 7. Remigius ſays, that the Wiſe men were brought through the air by an Angel to Jeruſalem, as Habakkuk was taken up, when he carried meat to the Reapers: but what needed a Star to direct them, if they had not beaten out the way of themſelves? the Scripture ſays not they were brought, but they came, they trod out a long journey with much chearfulneſs, though with much diſtreſs to their wearied bodies: but where the carkaſs is, thither will the Eagles be gathered; and no happineſs in any place but to be with the Lord. Theſe were honourable perſons, and of great account in their own Country, though they were not Kings, as I have adjudged it before, they could have ſpared their own labour, and have ſent their ſervants into Judea, to have brought them tidings what ſtrange thing had happened: and truly there are too many, that would have excuſed themſelves by meſſengers, the way being ſo long and tedious between them and Chriſt: If it be far to Church from our own home, 'tis too common to mutter at it, and to maunder at a little way, every one would have a Chappel of Eaſe at his next door: as if it were fitter for Chriſt to come to them, than for them to come to Chriſt. You forget in the mean time that God conſiders your bodily labour; the moleſtations and inconveniences which you ſuffer in the fleſh for his word ſake. To do your Maſters work with ſo much tenderneſs and eaſineſs to your own perſon, is negligence and ſelf love; and as you ſow you ſhall reap. Herod, I pray you mark it, at the eighth verſe of this Chapter, he would not move out of Jeruſalem to look out Chriſt himſelf, and yet Bethlehem was but ſix miles off, but he ſent the Wiſe men to Bethlehem, and bad them ſearch diligently for the Child, and when they had found him bring him word; but becauſe he ſate ſtill himſelf, and ſet others about it, he never found our Saviour. De Temp. Serm. 30.Oleaſter ad olivam non oliva ad oleaſtrum veniebat, ſays St. Auſtin. The wild Olive muſt come to the natural Olive to be ingrafted into it, the natural Olive muſt not go to the wild Olive, Venite qui laboratis, Come unto me all ye that labour and are heavy laden. The fountain muſt not come to the thirſty man, but the thirſty man muſt come to the fountain to drink.
The place where the bleſſed babe lay, the Maker of his Mother, is worth the ſeeing to this day, worth their travel that have reſorted to it from Weſt and Eaſt; how much more worthy of a journey ten thouſand times, when the glorious Infant himſelf was in the place? Moſt juſtly did our Saviour condemn the whole world, that the Queen of Sheba came from far to hear the Wiſdom of Solomon; and yet the Gentiles did not flock ſo faſt as they ought to have done, when a greater than Solomon was upon the earth. Tully ſpeaks it of Craſſus the Orator, as I remember, being lately departed, we came into the Senate houſe to look upon the place, where that renowned Senator was wont to ſtand. What part of Bethlehem, or Jeruſalem, or Galilee is not a thouſand times more worth the viewing, where any thing can be recalled to memory of Chriſts Birth, or Miracles, of his Paſſion, his Reſurrection, or Aſcenſion into heaven? They that can ſtir up zeal and love to Jeſus by thoſe ſights, in God's name for me let them enjoy their good affections. Yet for all I ſay this, the ſcore is not clear between us and our adverſaries, touching Pilgrimages, as they maintain them. The firſt things that were forbidden in the Reformation of the Church of England was worſhipping of Images, and gadding to the Shrines of Saints in Pilgrimages: (Excepting the main point of caſhiering the Popes pretended Authority over the whole Church) thoſe two abuſes were the firſt things corrected by Authority in our Realm: therefore the Remiſts fly at us very fiercely, that we did not according to the moſt laudable example of the Magi in my Text, who made a Pilgrimage to Chriſt. What utter diſagreement there is between their practiſe and this inſtance? here the Servants came to ſeek their living Lord in a ſtrange Country; is there piety in it therefore for one ſervant to ſeek another? and the Lord living upon earth muſt be ſought to; therefore the ſervant which is dead? or becauſe Chriſt was thus ſought to; therefore the fragments of Saints bodies? or the Sages did this by Gods calling through a Star; therefore they may creep to what Shrine and Monument they will without a calling? Finally, theſe came to Worſhip Chriſt the Eternal Saviour, they come to worſhip Creatures which is Idolatry: Therefore they may do well to let this example alone to them that will uſe it better. But ſo much for the Pilgrimage which will be more commended in the length of it; it was from the Eaſt to Jeruſalem, and certain Wiſe men came from the Eaſt to Jeruſalem.
If it can probably be detected what Eaſtern Climate this was, from whence theſe Pilgrims ſet forth, we ſhall meaſure the true length of their journey with the ſame labour. It is all one from whence they came, unto that end for which they came, to worſhip the Son of God, and to get ſalvation through Faith in his Incarnation, Many ſhall come from the Eaſt, and from the Weſt, and ſit down with Abraham and Iſaac in the Kingdom of God. East and Weſt, all's alike, welcome from all parts of the world to the Kingdom of Heaven. This is the reaſon, I gueſs, why we have ſuch a dark and confuſed expreſſion in St. Matthew, to what region theſe Wiſe men did belong: for what can be more uncertain than to ſay indefinitely they came from the Eaſt? There is no place in the world but hath an Oriental point to ſome horizon, and ſo an Occidental point: Every part of the world is Eaſt and Weſt to ſeveral degrees; but commonly if you ſpeak of the Eaſt, and with no more addition, it is taken for that principal part of the habitable world which reſpects the riſing of the Sun to us, and that's India. They that applied it ſo to my Text, and allow the Wiſe men to be the Inhabitants of the remoteſt Eaſtern Countries, are compell'd to give them more than twelve days time for their journey. St. Auſtin in one place makes them begin their travel almoſt two years before Chriſt was born: others miſtake as wide on the other ſide, that they came to Jeruſalem two years after he was born; both of them regarded the 16, verſe of this Chapter for their Direction, Herod ſent forth and ſlew all the children that were in Bethlehem, and in all the coaſts thereof, from two years old, and under, according to the time which he had diligently enquired of the wiſe men. St. Auſtins conjecture is eaſily laid aſide, that the Magi were ſo long on their way before Chriſt was born; for the beginning of this Chapter is joyned by a particle to the end of the next, by a particle of time, Now when Jeſus was born in Bethlehem: no ſtar appeared, no Wiſe men made a progreſs to viſit him till he was born in Bethlehem. The ſecond opinion of coming two years after he was born, directly falls out with other circumſtances of Scripture, For at the end of forty days the Mother and the Babe did quite leave Bethlehem; and when the days of Maries Purification were accompliſhed, Luke ii. 22.they brought the child to Jeruſalem to preſent him to the Lord; there Simeon had him in his arms, there Anna ſpake of him to all that lookt for redemption, and when they had performed all things according to the law of the Lord they returned unto Galilee to their own City Nazareth, Luke ii. 39. Therefore the wiſe men could not find him at Bethlehem, unleſs they prevented him before the forty days were accompliſht: And for Herods killing the children of two years old and under, nothing can be conſtantly collected from the malice, and over-doing of a Tyrant, Ex propria malitia ampliavit tempus, ſicut & locum, as one ſays, he ſlew the children not only in Bethlehem, but in all the coaſts round about. As he ſuſpected more places than he needed; ſo he kill'd not only new born babes, but all of two years old, and like an inſatiate Tyrant ſuſpected more perſons than he needed. And as Euthymius ſays, the Magi could not tell him how long Chriſt was born before the Star appeared: Therefore he ſlew all the male children from two years old, and under, before the appearing of the Star. The inference of thus much which I have opened upon the caſe is the coming of the Wiſe men to Chriſt, was at leaſt within the compaſs of forty days before the Purification: therefore no colour to make us ſuſpect, that they were inhabitants in the furtheſt Regions of the Eaſt.
But ſtrictly, and after a very uſual form of ſpeech, the Eaſt is that Country in this place, which lay Eaſt from Paleſtina, or the Country of Jury; and ſo their own home is ſaid to lie nearer or further off, according to ſeveral ſurmiſes of the learned; ſome fetching them hard by from the bordering Countries of Arabia: ſo Juſtin Martyr ſays they came out of Arabia, becauſe they brought ſuch gifts as Myrrhe and Frankincenſe; and that was called Eaſt in regard of the holy Land; for Job that lived in the land of Huſs near to Arabia, is ſaid to be the richeſt of all that dwelt in the Eaſt. St. Chryſoſtom adjudgeth them to have been of Meſopotamia, and of the poſterity of Balaam dwelling in that fruitful land: And Balaam ſays that Balaac the King of Moab brought him from Aram out of the Mountains of the Eaſt, Numb. xxiii. 7. Meſopotamia was Eaſt to Jeruſalem, and ſeven or eight common days journey from it; for Laban coming from Meſopotamia overtook Jacob at Libanus in ſeven days: And the learned Steuchus holds, that the Wiſe men of Chaldea were called Magi before thoſe of Perſia. All this favours the opinion of St. Chryſoſtom, and lays their journey to be much the ſhorter.
But as I laid it down in the firſt point, the Magi were beſt known over all the world to be the Prieſts, and Satrapae, or chief counſellors of Perſia, and with greateſt truſt that can be had to conjectures, we may ſay, they made a Voyage from Perſia to Jeruſalem to ſee our Saviour. Now the neareſt confines of Perſia are but 200 leagues from Jeruſalem; and the Camels of thoſe Countries, as good Authors teſtifie upon their own experience, will travel forty leagues a day; by which proportion it may be collected how poſſible it is to come in twelve days from the moſt Eaſtern parts of Perſia to Jeruſalem.
In Divine matters even the ſmalleſt things ſhould be diligently ſifted, therefore I would not let this circumſtance go till I had vindicated it from obſ…rity: and now theſe Travellers deſerve their commendation, and we their imitation. They liv'd in honour and ſafety in their own Country, but Patria eſt ubicunquè eſt Chriſtus, that's a man's Country and his home where Chriſt is reverently worſhipped, and where the fear of God is in the place, Hearken, O daughter, and conſider, incline thine ear; forget alſo thine own people, and thy fathers houſe. What is honour and ſafety to a man at home, if true Religion be abroad? (God be thanked we have both) therefore theſe honourable perſons leave their own Country as Abraham did, (I will not extol their faith more than his, or his more than theirs; compariſons are odious) they could not come from the Eaſt to Judea, but by Arabia Petrea, a moſt rocky cumberſom Country, and by Arabia deſerta a moſt thieviſh murdering Country: and from the heavens above they could have no better comfort at this time of the year, but either bitter froſts to travel in, or foul winter weather, and to continue thus for twelve days together, it was a great proof of zeal and patience, that would run through all difficulties to be ſatisfied in this one queſtion, Where is he that is born the King of the Jews? twelve days journey do I ſpeak of? nay, twelve furlongs are a great matter for perſons of quality to come to Church, if it mizzle with a little rain, or the air be ſharp, or the place throng'd, or any ſlight inconvenience to keep them away: and yet I muſt tell you theſe were Wiſe men that came to Chriſt through thick and thin, through dread and danger, ſtrid over all moleſtations; therefore, unleſs you will have me leave my Text, I cannot call them wiſe that will ſpare themſelves from Gods ſervice for every trifle of inconveniency.
The cape from whence they came affords one ſhort note more, that they were Eaſterlings; for in that capacity they were not only Gentiles, but of ſuch Gentiles as had provok'd God to anger more ab antiquo dierum, from many ages before, than any other Nation. They were not only Gentiles, but ſinners of the Gentiles, as St. Paul ſays, Gal. ii. 15. The tower of Babel was built in the Eaſt, that tower whoſe builders erected it as it were in defiance of heaven: from thence came tyranny with Nimrod that oppreſt his people; and, as Hiſtories tell us, the firſt invention of Images ſprung from thoſe parts, in that Tomb which Belus made for the untimely departure of his Son: and from the Mountains of the Eaſt came Balaam, and the falſe Prophets, that loved the wages of iniquity. I cannot ſay it confidently as St. Chryſoſtom doth, that theſe wiſe men were the beſt of all thoſe ſinners in the Eaſt, foreign, that theſe were better compoſed to believe than any other. It is manifeſt this Eaſtern part of the world was as full of ſins as any; and the Scripture placeth nothing in their perſon, that they had better morality than their fellows; it was the Lords free mercy and compaſſion, that the Star of his Grace ſhould ſhine upon them, and that they were ſelected above many thouſands, where all of them, ſome in greater meaſure, ſome in leſs deſerved to ſit in the ſhadow of death, and to die in eternal condemnation: and when Chriſt was ſcarce born we ſee the largeneſs of his grace, that it was diffuſed to the furtheſt parts of the world, and the freeneſs of his grace, that he came not to call the righteous, but ſinners to repentance. A bleſſed Birth, by which many were made alive unto God, who were dead in ſins and treſpaſſes. A bleſſed apparition by which the day-ſpring from on high hath viſited us. A bleſſed Incarnation by which the wicked maſs of our nature is ſanctified. A bleſſed calling of the Gentiles, by which all Tongues and Languages do praiſe the Lord from the Eaſt unto the Weſt, from the North unto the South, O praiſe the Lord all ye kindreds of the earth, for he hath done marvellous things for us, in giving us his Child Jeſus to be our ſanctification, and redemption. Amen.