a King At the byrth and death of great Princes there haue beene oftentimes Ostenta a sole Lunâ Stellis Signes and wonders from the Sunne Moone and Starres To instance in one or two amongst many Mithridates Rex saith Iâ—stine b Iâ—stin lib. 37. Hâ—â— or in mit In the yeare that King Mithridates was borne in and in that that he beganne to raigne in a blazing Starre at both times so shined for seauentie dayes that all the Heauens seemed to bee on fire And because happilie wee will bee most delighted with our owne Histories herein Sub Henerico tertio c. c Polid. virg lib. 16. Histor Anglic. In the Raigne of Henry the third King of England Otho the Popes Legate Baptised Henrys sonne Edward about whose birth there appeared a Starre of great bignesse certaine dayes before the rising of the Sunne which was carried alongst the Heauens with a swift and speedy course sometimes shewing fire before it sometimes leauing smoake behinde it Besides this as the finger of God as I formerly shewed brought them to Hierusalem to take away all excuses from the Iewes so it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without Gods doing that they heere enquire for the new borne Messiah vnder the name of the King of the Iewes God would hereby let the Iewes see though seeing they would not see that hee whome they looked for was come into the World For both in the prophecies that went before of him hee is stiled and called a Ruler out of Bethlehem Ephrata shall hee come forth to mee that is to bee a Ruler in Israell d Micah 5.2 A King reioyce O Daughter of Zion Shout O Daughter of Hierusalem behold thy King commeth vnto thee e Zach. 9.9 and innested with all princely power for al eternitie Vnto vs a Childe is borne vnto vs a Sonne is giuen and the gouernment shall bee vpon his shoulders-of the increase of his gouernment and peace there shall be none end a Isa 9.6.7 and also the Iewes themselues were fully perswaded that the Messias when he came would deliuer Israell out of their Temporall seruitude b Luk. 24.21 and restore againe the kingdome to Israell c Act. 1.6 out of which perswasion at one time they would haue made him a King d Ioh. 6.15 by force at another time they cryed out in their solemne acclamations to him Blessed is the King that commeth in the name of the Lord. e Luk. 19.31 Therefore God would haue Christ published vnto them by the name of the King of the Iewes vt ad suscipiendum regem beneficio sibi blandiente concurrant f Chrisost homil 7. in Matt. 2. That they runne to receiue this King through the alurement of the benefit Secondly it is to be considered what manner of King they meane him to bee whither a King of this World which hee himselfe denieth g Ioh. 18.36 or else the King eternall h 1. Tim. 1.17 the onely Potentate the King of Kings and Lord of Lords i 1. Tim. 6.15 Quid Magi venientes dixerunt c. saith Saint Austin k August serm 31. de tempore Why doe these wise-men that come say where is he that is borne King of the Iewes What meaneth this Were there not so many Kings of the Iewes heretofore Why doe they so greatly desire to know and adore the King of another Nation They would neuer seeke after this with so great deuotion desire it with so zealoas affection if they did not acknowledge him King of the Iewes who is also the eternall King And to the same effect hee speaketh l August serm 35. de tempore Non vtique c. These farre strangers and aliens altogether from that Kingdome could neuer thinke that they did owe so great honour to such a King of the Iewes as was wont to bee there but they had learned that such an one was now borne by the worshipping of whome they doubted not to obtaine theire saluation before God for he was not of age to be flattered by man he sate vpon no royall Seate hee wore no purple no Crowne glittered upon his Head no pompous Trayne of his nor terrible Army no fame of his glorious Battells drew these men from farre Countries vnto him with so earnest desire to worship him Hee lay in a Manger a Childe newly borne little in Body contemptible for his Pouertie but in that little one was hid some great things Therfore they did as Saint Cyprian speaketh a Cypr. serm de Stella magis profiteri regem Deum professe him to be both a King and God and as Chrysostome also b Chrys hom 1. ex variis in Mat aliud Oculis corporis aliud visu mentis aspiciunt they behold one thing with the eyes of their Bodie another thing with the eyes of their minde Now when thus boldly thus confidently they propose their interrogatories in the Streetes of Hierusalem and aske for the King of the Iewe that was newly borne euen in the hearing of Herod of whome I may speake as it was said of Boniface the eight He entred like a Foxe and raigned like a Lyon istud nequaquam c. c Chrys homil 6. in Mat. They could not be ignorant of this that comming into a Citty wherein another King raigned by speaking such Words and naming another King of that People they would stirre vp a thousand Sword about their eares Therefore the imperfect worke vpon Matthew that carrieth Chrysostomes name questioneth and resolueth this matter thus Numquid nesciebant c. d Chrys in opere imperf hom 2. Did they not know that Herod raigned in Hierusalem Vnderstood they not the Iustice of the Law that whosoeuer whilest one King is aliue pronunceth another to bee King and adoreth him looseth his life as an instrument of an Vsurper but whilst they thinke vpon the king to come they feare not the King present Had they not before their Eyes the danger of Death when they went about such an vnlawfull thing But they cared not for Death if they had they would neuer haue beene so bold All this while they had not seene Christ and yet were they readie to die for him Oh happy wise-men whom the presence of a most cruell King before euer they knew Christ became his Confessors Heare then these worthies of the Gentiles through faith out of weakenesse became strong a beleeuing sinceerely in their hearts confesse boldly with their Mouthes b 2 Cor. 4 13. and like to Moses seeing him that is inuisible c Heb. 11.17 feare not the wrath of a mortall King whose breath is in his Nostrils and who though hee kill the Body cannot touch the Soule They are then as Paule said of old Israell in another case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d Cor. 10.6 Patterns Ensamples to vs to professe with Timothy the good profession of our Faith before many Witnesses e
Moses not one whose tongue is as the penne of a ready writer by a country Amos not a courtly Isaiah and by him that is rude in speech not one that commeth with excellency of words And so I tender them to your Honour in all humilitie with that farewell benediction of Iacob to his Sonnes going into Egypt God Almighty giue you Fauour in the sight of the Man c Gen. 43. â—4 Now the Lord of Lords who hath brought your Honour hitherto fasten you as a nayle in a sure place blesse your House that it may continue for euer before him and after fulnesse of Dayes Ritches and Honour heere on Earth giue you the fulnesse of Ioyes in his presence in Heauen Your Honors in all humble Duty BARTHOLOMEVV PARSONS The first fruits of the Gentiles In three Sermons preached in the Cathedrall Church at Sarum MAT. 2. VERS 1.2 1. Now when Iesus was borne in Bethlehem of Iudaea in the dayes of Herod the King behold there came wise men from the East to Hierusalem 2. Saying where is he that is borne king of the Iewes for wee haue seene his Starre in the East and are come to worship him I Cannot but ingeniously acknowledg heere with Chrysostome that Multa nobis opus est vigilantia c. Wee haue neede of much watchfulnesse many prayers that wee may passe through and learne the difficultie of this present place a Chrysost homil 6. in Mat. For the strife betweene the heard-men of Abrahams Cattell and the heard-men of Lots Cattell about their pasturage b Gen. 13.7 was neuer so great so irreconcileable as the strife betweene the sheepeheards of Israell is heere what these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wisemen were what their Profession what their Countrie when they came thence at what time after Christs birth they came to Hierusalem and Bethlehem what this starre was when and how it first appeared and rose how it guided them in their Iourney one as it was in the case of Ahab Saying on this manner and another on that manner a 1. King 22.20 Manasses being against Ephraim and Ephraim against Manasses and both of them against Iudah b Isa 9.21 Amongst all which varieties and extreamities I holde it the best discretion to keepe that which is good for edification c 1. Thes 5.20 to cast away that which is but the fewell of contention rather to finde out and follow that which may minister the edifying which is in Faith d 1. Tim. 1.4 then to doate about vaine and vnprofitable questions e 1. Tim. 6.4 which doe but gender strife f 2. Tim. 2.23 To come to the Text then there is a word in it and it is Ecce Behold which is Nota attentionis promittens rem magnam a note of attention promising some great matter to follow after which serueth as an Index to poynt out vnto vs many admirable remarkeable things here related and which standeth as a Beacon on an hill to discouer a strange and vnexpected comming and enquirie not of enemies but of friends for the new borne Messias accompanied and attended with many circumstances of Times Places Persons Causes and Ends all of them full of admiration For is it not wonderfull in our eyes that such persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wisemen shoulde come and enquire for him that they which sate in darkenesse should see great light g Matt. 4.16 and that light should spring vp to them which sate in the region and shadow of death that they to whome he was not spoken of should see and they that haue not heard should h Isa 52.12 vnderstand any thing of him k Ioh. 1.11 who comming amongst his owne was not receiued by his owne i Rom. 15.21 could haue none honour in his owne Countrey l Mat. 13.57 Nato Christi exultabat Chaldea saith Maximus m Maxim 9. homill in hunc locum When Christ was borne Chaldea was glad and all Hierusalem with her princes was troubled the Iewe persecuted him the wise man adored him Herod whetted his Sword the wise man prepared his gifts that they should come at such time as this king was newlie borne hauing no forme nor comelinesse no beautie that hee should be desired a Isai 53.2 no better Chayre of state then an Oxes Manger b Luke 2.7 before he had knowledge to refuse the euil to choose the good c Isai 7.15 and in the dayes of Herod the King who to attaine and maintaine his Crowne spared neyther Priest nor presbyterie rooted out all the posteritie of Dauid that hee could finde butchered the Infants of Bethlehem made hauock of all the nobilitie of Iury yea hated his owne flesh killed his owne brother Pheroras his owne wife Mariamne with all her kinred his owne Sonnes Aristobulus Alexander and Antepater d Ioseph Antiq lib. 16. c. 17. that they should come from the East leauing their owne people and their fathers house and beeing followers of the obedience that was in Abraham the Father of this new borne King who went out of his Countrie and from his kindred and fathers house vnto a Land that God shewed him e Gen. 12.1 with the religious Eunuch goe so farre a Iourney to worshippe f Act. 8.27 that they should come to Hierusalem that so Israell might know that God might prouoake them to Iealousie by them that are no people and anger them by a foolish Nation g Rom. 10.19 and Vt studio magorum damneretur pigritia Iudaeorum h Remigius apud Thomam in catena by the diligence of the wise-men the sluggishnesse of the Iewes might be condemned that they should come by the guidance of a Starre God creating a new Starre not to giue light by night i Ier. 31.35 but to bee a light to lighten these Gentiles that they might see and finde the way to that starre of Iacob k Num. 24.17 of which Balam had fore-prophecied and calling them per ea quae familiaria ijs consuetudo faciebat l Chrysost homil 6. in Matt. by those things which custome made familiar vnto them that they should come to worshippe him looking not on the things which were seene his outward contemptible appearance his beeing in the forme of a seruant but on the things which were not seene his eternall God-head and power his being in the forme of God and his thinking it no robberie to be equall with God a Phil. 2.6 yea and acknowledging him which was Rex Iudaeorum King of the Iewes to bee also Rex Seculorum b August serm 31. de temp the eternall King magnum aliquod latebat in paruo saith Saint Austin c August serm 35. de temp there lay hidde some great thing in that little one which those men the first fruits of the Gentiles which came so suppliant from so farre learned by heauen that shewed it not by the earth that brought them and by
whereby they should rise againe Quare per stellam g Petrus Chryso Log. serm 157. c. Why by a starre That through Christ the matter of their errour might be an occasion of their saluation Of his goodnesse I say in that he doth as it were vti foro serue the time here fitting himselfe to their disposition and catching the fish by the baite wherewith it would soonest be taken Inquis oportuit mitti Prophetas potius saith Chrysostome a Chrysost bomil 6. in Matth. c. Thou wilt say that Prophets should rather haue beene sent but the Wisemen would neuer haue beleeued Prophets or that hee should haue spoken to them with some voice from heauen neither would they haue cared much for that Or that hee should haue sent an Angell but happily they would haue slightly regarded him Therefore God leauing all these calleth them by those things which custome had made familiar vnto them by his wonderfull gracious carriage of the matter euen stooping to he saluation of men And a little after and so in imitation hereof Paul taking occasion from the Altar disputeth with the Gentiles and bringeth forth testimonies out of their owne Poets and for a while preacheth Christ to the Iewes without forbidding of circumcision and from the sacrifices taketh the beginning of his doctrine for them that yet liued vnder the Law For because euery one is greatly in loue with his owne custome both God and the teachers that hee sent for the saluation of the world take to themselues matter to speake of from the custome of euery nation Thinke it therfore no strange matter that the Wisemen are called by a starre Quoniam Astrologierant c. saith Theophylact b Theophyl in hoe Euangel Because the Wise men were Astrologers therefore God bringeth them by a familiar signe as hee brought Peter a Fisher man by a multitude of fishes vnto the name of Christ and caused him to wonder And so Iohn Baptist vsed Baptisme c Muscul in locum a matter familiar to the Iewes for washing was much in request with them d Mar. 7.1.6 that thereby he might prepare a people to the Lord. Thus doth God as Saint Austin speaketh ad se homines miris modis adducere bring men vnto him after wonderfull sorts and becommeth all things to all men that by some meanes he might win some of them Secondly we may see heere a glory of our Lord and Sauiours greatnesse in that his basenesse in the flesh his being in the forme of a seruant is accompanied still with some markes of his Deity of his being in the forme of God that so where the one did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cause any occasion of errour the other might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take away the errour againe a Gregor Nazianz. in oral 2. de filio For thus in praesepe iacebat saith Austin b August serm 30. de tempore he lay in a Manger and yet brought the wise men from the East he was hidden in a Stable and yet acknowledged in the heauens that being acknowledged in heauen he might bee manifested in the Stable Cum ipse dominus noster saith Maximus c Maximus homil 3. in Epiphan c. When our Lord according to the Law of mans birth being a little one and an infant cried in his cradle and was wrapped in swadling clouts yet then a wonderfull starre from an high shewed his greatnesse to the whole world And Quamuis saith he d Maximus homil 4 in Epiphan Although hee couered his God-head with the Mantle of our body yet heauen shewed him and the earth knew him to bee God Gregory Nazianzen hath an excellent passage to shew how the glory of his god-head went as it were hand in hand with the meanesse of his man-hood from his cradle to his crosse e Greg. Naz. vbi supra I will recite it though it be somewhat long He was borne of a woman but a Virgin that as man this as God he was carried in the wombe but he is knowne to the Prophet being also in the wombe and leaping before the Word by whom hee was made Hee was wrapped in swadling clouts but when hee riseth hee pulleth off the cloathes that he was buried in Hee is laide in a Manger but hee is glorified by the Angells signified by the starre adored by the Wise men Hee was made flie into Egypt but hee maketh the idoles of Egypt flie Hee had neither forme nor beauty to the Iewes but to Dauid hee was more beautifull then the sonnes of men but vpon the Mountaine he shineth and is brighter then the sunne Hee was baptised as man but he washeth away sinnes as God but it was to Sanctifie the waters and the Holy Ghost descendeth vpon him and the Father giueth him a testimony as being God he was tempted as man but hee ouercommeth as God but he biddeth vs bee of good comfort because hee hath ouercome the world Hee was hungry but hee fedde thousands but hee is the Bread of Life that came from heauen He was thirsty but he cryed if any man thirst let him come to mee he was weary but hee is the rest of all them that are weary and heauy laden Hee is heauy with sleepe but vpon the Sea he is light but hee rebuketh the windes but hee lifteth vp Peter ready to bee drowned Hee payeth tribute but out of a fish but he is King of them that require it He is called a Samaritane and one that is possessed with a Deuill but he is acknowledged of the Deuils he driueth out the Deuils and sendeth legions of Friends into the Deepe and seeth the Prince of the Deuils falling as lightning He is stoned but not vanquished Hee asketh where Lazarus was laide for he is a man but hee raiseth Lazarus for he was God Hee is sold and that very cheape for thirty pieces of siluer but hee redeemeth the World and that with a great price euen his owne bloud Hee is weake and wounded but he healeth euery disease euery sicknesse Hee is brought to the Crosse and fastaned to it but by the Crosse he restoreth life but he saueth the Theefe that was crucified with him and causeth darknesse but the Veile of the Temple renteth but the stones cleaue a sunder and the dead are raised Hee dieth but hee maketh aliue and by death destroyeth death He is buried but he riseth againe Thus that no man might stumble at his humiliation in the flesh the glory of the God-head manifested it selfe still therein But that I may draw towards an end of mine account for the whole bill heere I come to the last particular which is the finall cause and end of their comming We are come to worship him And this though the last in order is the weightiest of all the particulars heere in nature For vpon it hangeth not onely the grace but euen the goodnesse and vertue of all that formerly here they