First, We will take into our consideration the Nature and Qualities of this Star. If we consult Astronomers, some of them will tell us, That it was one of the real prime Stars for Lustre in the Firmament; which, though com­mon to the view of All, yet, as to its Prog­nosticks and Effects, understood onely by these Persian Sophi.

Others say, That it was a sydereal Constel­lation, or a Concourse of several of the most resplendent Stars, or biggest Planets, Saturn, Jupiter, and the rest in the superior Orbs.

Others there are, who will not rank it amongst the Celestial, but Elementary fiery Meteors or Impressions, termed second, or false Stars. St. Chrysostom and Theophylact upon the place, hold it to be that Angel which appea­red unto the Shepherds near Bethlehem, tel­ling them the tydings of our Saviours Nativi­ty. And they have some colour for it, for it [Page 8] was an usual way with the Angels under the Old Law, to appear in the Radiations of Light, or the Vibrations of Fire: And besides, under this quality they are describ'd, Psal. 104. 4. He maketh his angels spirits: and his ministers a flaming fire. In such a similitude then, it is not altogether improbable, that an Angel might appear to these Magi, viz. in the shape of a flaming Star.

Lastly, Some are of this Opinion, That it was the Holy Ghost, who now might as well trans­form himself into an indulgent Star, to direct the Wise men in their way to the New-born Jesus, as afterwards he was pleased to descend upon him in the form of an innocent Dove at the time of his Baptism; as also long after that, at Pentecost, he descended again on his Apo­stles and the Brethren assembled together, in the likeness of Cloven fiery Tongues. But waving all these Conjectures and Probabilities, we may confidently affirm, That it was not only a new and real, but a miraculous and onely Star, in opposition to all other foremen­tioned Opinions. An Angel it could not be, because of the express word of the Evange­list, who calls it a Star. And that it could not be one of the Comets, or falling Stars, 'tis [Page 9] as clearly evident, because both of their dif­ferent motions and significations from what this had: Those being generally portentous of the death of Kings, and mighty men, the change or downfall of States and Kingdoms, and of those dire Calamities that befall Man­kind for their Outrages and Enormities: But This big with nothing but Peace, Happiness, and eternal Salvation to the sons of Men. That it could not be of the number of the first Stars or wandring Planets, is as evident as the former; for then certainly after such a long Tract of Time and Revolution of the Hea­vens, from the fourth dayes Creation unto that of its appearance, it must needs have been seen. But all the Astronomers and Historians in the World, from the beginning, unto this day, are altogether silent about it (as to its appearance) save onely at that time. Neither indeed, could it in reason be one of the na­tural Stars of the first Creation, because of their periodical courses, and limited progressions from East to West, from which they can never erre. Nor consequently a Comet can it be, which (according to Natural Philosophy) does generally obey the motion of that Star which inflam'd it. But this salutiferous Star deriving [Page 10] not its designs from Nature, passeth from Je­rusalem towards Bethlehem, i. e. quite contra­ry from North, to Southwards, according to the intention of it's Maker, which was, That it should make him manifest unto these hopeful Princely Pilgrims, to their great joy at their Arrival. See see! how constant and con­cern'd this new made Luminary is, in accom­modating it self to these earnest Travel­lers! It neither hastens, nor slackens its pace; neither does it in the least decline the direct way, turning either to the right hand, or to the left; but with all the circumstances of obse­quiousness, accompanies them in their progress upon the Road. This heavenly Candle, like the Soul of Man (which Solomon terms the Candle of the Lord) as if possest with such a Soul, gives light all along to these noble Souls, conducts them to that very spot of ground where the sweet Babe lay, the very centre of their aims and desires.

Besides all this, for further proof, we may consider its scituation, that it was not in any of the Celestial Orbs, but in the Air, and that in the lower Region of it too; by which near distance (which cannot be supposed of the created Stars in the beginning, because of their [Page 11] vast remoteness from the earth) commodi­ously leading them on their way by Night, and failing not in the diffusion of its beams by Day also (probably that they might see how to take a shorter cut unto their journies end) until it made a stand over the very House where they were to congratulate their New born King. And after all this, when it had perform'd the Office design'd by the All-wise Creator of it, it ceased at once to illuminate and exist; being dissolv'd at last by the same hand that made it into that primitive matter out of which he produc't it.

But how should this speechless Star (may some say) be able to teach these Wise men so great a mystery (hidden from the Ages) as this of the Nativity of the worlds Saviour? Was there nothing more in the matter think ye, that should occasion them to take so tedious, so difficult a journey (as this must needs be) and to prosecute with so much eagerness of mind, a thing, which on the Jews part at least, if not from others, must needs create unto them a great deal of Envy and Detraction?

Yes doubtless; This saving knowledge of God Incarnate, was taught them inwardly, by the Illuminations of the Holy Spirit, as well as [Page 12] outwardly by the light of a star. That su­pernatural light within them, taught them all things of him, who was to be afterwards a light to lighten the Gentiles, as he was then the glory of his people Israel. Who knows but that they might have had the view and perusal of the five Books of Moses, as probably as Plato, Plutarch, and several of the Roman Poets, Gen­tiles as well as they; of which last, the Lear­ned do affirm that they had. Supposing which, or supposing it not, they might never­theless, by the gracious Dictates of the Holy Ghost, be told of a certain Prophesie of one of their own Countreymen, Balaam by name, fam'd over all the East for a great Diviner, as you find it Recorded, Numb. 24. 17. There shall come a star out of Jacob: Which Prophe­sie does so exactly agree with the Wise mens question and reason (Where is he that is born King of the Jewes, for we have seen his star?) that these two Stars, these two Texts, do seem wholly and directly to face and enlighten each other. There goes a Story therefore to this purpose (which I shall leave to your grave Judgments to think of it (as you please) as to its Credibility) That the Persian Magi elected out of their own number Twelve, [Page 13] which year by year were to go up to the top of the Victorial Mountain so called, and there abiding three dayes, were wont to wash themselves over, and pray to God, that he would manifest unto them that Star of which Balaam had prophesied. Upon the day of the Nativity therefore abiding upon the Hill full of expectations, the Star appears unto them in the shape of a fair lovely Boy, with a Cross shining over his Head, and saying, Make all the haste you can into the Land of Judaea, and there you shall find that King whom you so greedily look after. Whether there be any Truth in this story or not, it matters not much: We cannot but blame however the vain and profane Confidence of impious Astro­logers, in avouching, That the Wise men at­tain'd unto the knowledge of Christ his Na­tivity, by the Rules and Methods of that their Science, which is chiefly conversant about the natural and ordinary Stars: For never was it heard of, that any other Star but this, did ever signifie the Birth of Christ Jesus. Neither can it be believed, that this it self could do it ef­fectually of it self, unless the Holy Ghost had infus'd into their minds at the same time the true Notions of this heavenly knowledge, and [Page 14] had sown in their hearts the seeds of a sound Faith, that they should believe it. But not to be beholding to any the least suspected Au­thor, we have besides a very ancient and au­thentick one to enlighten us about this Star, Chalcidius by name, a Platonick Philosopher, who liv'd and wrote a little after Christ. He Commenting upon Plato his Timaeus, after he had recounted many strange portentous things about the Stars, subjoins a relation of this at last: Est & alia sanctior & venerabilior histo­ria, quae perhibet ortum Stellae insolitae, &c. There is (sayes he) a more holy and venerable story which gives out the rise of a new Star, not foretelling Mortality, or any fatal Accidents to Mankind, but the descent of God Incarnate, for grace and salvation to sinful Mortals. The observation of which by the Chaldeans they verifie, who presented the same God-man with gifts of Gold, Frankincense and Myrrhe.

Having now given you a sufficient account of the Star in the Text. Our Meditations, as to practical Inferences, shall fix and expatiate themselves thus.

You have taught us, O ye wise Princes of the East, or rather that Star that taught you, hath instructed us to sympathize with you in the [Page 15] real manly expressions of an exceeding rejoy­cing & triumphant joy. We fall down therfore, and with humble adorations congratulate the riches of thy mercy, O Lord of life, for that thou wast pleased, through the miraculous conception of holy Mary, to give unto us the assurance of eternal happiness, by the word Incarnate; and to declare the same, by the apparition of a new created Star, to those first fruits and forerun­ners of us miserable Gentiles: From the con­duct of whom, by the light of this material One to thee, O holy Jesus, who art that Star of Jacob foretold, that bright morning Star, ac­knowledged from thine own mouth, Rev. 22. 16. We who are of the same stock and li­neage, as we do share in the same priviledges by faith, so do we exult with an equal glad­ness, and unspeakably great joy. For, that a Star should be lighted up on purpose, a Star that portends not only temporal, but ever­lasting happiness to the forlorn Souls of Re­bel criminals, and such a Star as leaves them not, till it have brought them to the child Jesus, even to God himself; This affords matter sure for exceeding great joy. For if we are bound to pay unto God all chearful homage and adoration for that his general providence [Page 16] over us, in making the ordinary Stars to dance attendance upon us, to shine, to lead, to fight sometimes in their courses, to effectuate health in our bodies, and fertility in the Fields for our sakes (Which made holy David contem­plating that spangled Canopy, now our cover­ing, hereafter to be our Footstool, in an holy extasie to cry out, Lord, what is man, that thou art mindful of him, or the Son of man, that thou thus visitest him, visitest him with Stars!) What a noble joy and gratulation should the consideration of God's especial Providence o­ver us Gentiles, produce in our Souls, in send­ing us a Star, in setting up for us a Standard of light, to invite and guide us, to warm and cherish us, to support and replenish us with the All-healing Benedictions of a far more glo­rious Star, our Sun of Righteousness. How exactly (to our great comfort be it spoken) do the Type and the thing Typified agree! In that God, who of Old was pleased to lead the children of Israel through the Wilderness into the Regions of the Gentiles, by the pillar of a cloud by day, and a pillar of fire by night: here now in like manner, he leads the Magi the Forefathers of the Gentiles, into the Land of Judaea, by the conduct of a Star: To shew, [Page 17] That both people, as well Jewes as Gentiles, must become one sheepfold under Christ the one great shepherd of their souls. Neither is the Prediction, Isa. 60. 1, 3. less clearly ve­rified, Arise, shine, for thy light is come, and the glory of the Lord is risen upon thee. And the Gentiles shall come to thy light, and Kings to the brightness of thy rising.

Alas! what were we? we were a people sitting in darkness, and might have continued unto this day groveling in the thick darkness of Ignorance, Infidelity, and horrours of Idola­try! Was it not now a manifestation of mira­culous mercy, a matter of superabundant joy, that God should thus discriminate us of the latter Times, from Nations far more worthy than our selves, pulling us like Brands out of the fire, and setting us above others, as a Candle upon a Bushel, and enkindling this Candle with a Star! When we lay stinking dead in Trespasses and Sins, he said unto us, Awake, and live by the light and life of this Star. When we were without hope, and with­out God in the world, as the Apostle tells us, strangers to the Covenant of promise, Aliens to the Commonwealth of Israel, wilde Olive-trees, Dogs under the Table (in our Saviours terms) [Page 18] poor, blind, miserable, and naked Orphans; even then was he pleased to espouse us unto him­self in the bonds of an everlasting kindness, and to make us the subjects of the liberal ef­fusion of his graces, and the sweet influences of a saving one, pointed at by a material Star. By the light of this, we are surrounded with all other pure, profitable, benign, and pleasing lights: with the splendour of Christ Jesus his personal excellencies, with the pure lustre of God's holy Word to guide our Feet into the wayes of peace, with the refreshing Rayes of supernatural grace, faith and hope through his merits; with the quickning vertue of his Ordinances, Sacraments, Letanies and Prayers of the Holy Church. All which make up a Constellation of sweet Influences of the pow­er of God unto our salvation. O Sun of Righteousness! O brightness of the Eternal Father! Rise thou upon us with healing under thy wings! Display the beams of thy saving countenance upon our souls! Dispell the dark mists of Sin and Infidelity which overcloud our minds and wills! Dry up the damps of Ori­ginal Concupiscence in our hearts, by the warmth of a mighty grace, as these earthly ones are done away by the heat of that burning fiery [Page 19] Globe above us. That at the last, becoming the sons and daughters of Epiphanies, we may walk as becomes Children of the Father of Lights, and as Brethren of the Son and Heir of Lights, shining in all manner of Purity and In­tegrity throughout the whole course of our Conversations.

Secondly, Now follows as a second Branch of my propounded method, that in the same order by way of Historical Narration, and profitable Inferences, we speak somewhat, and more briefly of the Persian Magi.

Of these early Votaries, and true Converts to the Son of God, and Discipline of his King­dom, there is a great Controversie amongst the most eminent of the Fathers, whether they were Kings or no. But, though the late Learned Dr. Hammond be for the Affirmative, follow­ing St. Augustine, St. Jerome and Tertullian in this point, yet waving Disputes of this nature, we may take it for granted, That they were men of Princely dignity at the least. For the name of Magi both in Persia and Arabia, was a name of men highly eminent for their extra­ction, as well as for profound Learning and Em­ploy. That in general they were Princes and [Page 20] Philosophers of the highest rank, it seems to be clear, from the Character that Cicero gives them in his learned Book de Divinatione, where he sayes, Nullum Persarum Regem esse potuisse qui non ante Magorum disciplinam scientiamque percepisset, i. e. That he was utterly uncapable to be King of Persia, who had not been in some good measure experienc'd in the Disci­pline and Wisdom of the Magi. And that they were men of the greatest state and place, if not Kings themselves, yet Kings Privy Coun­sellors, he assures us by another Character that he gives them elsewhere in the same Book, Sine auctoritate & consilio Magorum (sayes he) con­stat ne ipsis quidem Regibus quicquam agere licere. Without the counsel and authority of the Magi, even unto Kings themselves, was it never permitted to act in any important matter whatsoever. And again, magnifying another high qualification in them, he gives their name of ( [...]) to denote not only a peculiar sort of Wise men thoroughly in­structed in all the Liberal Arts and Sciences (as was said before) but who had likewise a grand Concern about Sacred Things: Magus altissi­marum rerum Cultor & Interpres habetur. Doubtless they were profoundly skill'd in Ma­thematicks [Page 21] and Philosophy; great Inquisitors into and Interpreters of the Phaenomena of Nature, of the Nature and Counsels of their Gods, of the Causes and Events of Things: The onely Curators of Religious Matters in Doctrine, Worship, Vows, Prayers, Sacrifices, and of whatever else appertained thereunto. They were briefly the same in their Coun­trey; what the Gymnosophists were amongst the Indians, the Philosophers amongst the Graecians, the Wise men amongst the Latines, the Druids amongst the Gaules, the Chaldaeans amongst the Assyrians. Therefore does our Holy Evan­gelist entitle them with the name of [...] up­on these forementioned accounts of their emi­nent Birth, Office and Learning; and not from their illusive dealing with King Herod in not returning unto him according to his Injuncti­on, as some do imagine. It is the judgment of St. Chrysostom, That they had this name gi­ven them from those unlawful Arts, which he supposeth them to have practised; and as we are apt to call in our Tongue (but in the worst sense) your wiser sort of men Wizards and Magitians. But if such these men were, we are bound the rather to admire the good­ness of God, who was pleased to call at so [Page 22] great a distance, and from so deep an abyss of Impiety and Hell, the very Priests and Vo­taries of Devils, the Forerunners and First fruits of us (once such sinful Gentiles, or worse haply) to the adoration of his Son but just new born, and that too by the imperious message of a new-made Star. And thus much may suffice as touching their persons, and per­sonal perfections, which may minister unto us several good Documents and Consolations.

1. In that they were Gentiles, once a de­spised people, we are given to understand, that it is Gods free grace and mercy through them, to open unto us a door of life, and having pull'd down that partition wall, to give them and us a free entrance into the promised rest.

2. And if Gentiles, then sinners too. From hence springs light and comfort to all discon­solate Souls, languishing under the burthen of their sins; for if Heaven, notwithstanding our deep defilement by original and actual trans­gressions, vouchsafe to favour us with a graci­ous look, nor they, nor we, nor any Nation or person need fear to be excluded the King­dom of God, if they obey the call.

[Page 23] 3. Great Personages, they were foretold in Psalm 72. under the notion of the Kings of Arabia and Saba bringing gifts, as most inter­pret that place of them. Our Saviours Que­stion, How hard is it for a rich man to enter into the kingdom of heaven? And St. Paul's Negation, That not many mighty, not many no­ble of this world are called, might well enough startle and confound the hopes of all the great men of the earth, were it not for this parti­cular instance of Free-grace; that the Persian Magi, great Princes of the East, rich and ho­nourable, may claim an Interest in Christs Star, as well as the poor, and those that are term­ed the Off-scowring of the World.

4. Nor does their great Learning, or my­sterious knowledge, any way debar them from being Proselytes to Christianity. The A­postles Intimation of, not many wise, not many learned, might well again amaze and deaden the hearts of great Scholars, were it not, that these accomplisht Heroes of Learning, had a portion in the Star that leads to Christ; as well as they had an accurate knowledge of the Stars above them, to gratifie the nobler senses of their intellectual Faculties, as one day they shall have them under them, for the glo­ry [Page 24] of their whole beatifi'd Beings. The know­ledge of natural things, and natural reason it self, was first set up in the Soul, as a Star or Candle of the Lord, to lead man to the ad­miration of his Divinity. And these Renown­ed Princes, who had the full use and benefit of the same, employed it wholly to the right end. But such (alas!) is the Corruption of these last Ages of the World, That instead of coming unto God and Christ by Faith and Obedience (Things consentaneous with rea­son advanc't to the highest pitch) our gallant Atheists do (as much as in them lies) endeavour to depart from them, not only by their vicious Lives, but to banish also the very existence of a Deity out of their Thoughts, and at the same time reason out of their Souls. So that quite contrary to our New-quaking Luminaries, who do so highly magnifie and extend the Light within them, these dark Souls labour to put out all manner of Light both within and without them. And however these new Anarchical Lights may account of Princes, and great Lear­ned men, as Enemies unto him who was repre­sented by this Star, nevertheless this Star shines unto them with as benign and efficacious In­fluences, as unto any; nay, with more than un­to [Page 25] the Inferiour Orders of men. Mean and ordinary Capacities, such as Women and Shep­herds, must have sutable Guides to lead them to Christ. It is for Kings, and Learned Sages onely to be led by Stars, and Tokens of stu­pendous Providence to the veneration of the Christian Faith▪ Their hearts are larger, and their mental strengths are greater, and their examples of greater force, to capacitate them for greater Impressions, and to advance the Kingdom of Christ Jesus by their exemplary Conformity, as much as to enlarge their earth­ly Empires by Conquest or victorious Policy. So as what one said of Government, That it was the best, when Kings do Philosophize, and Philosophers Reign: I will say the like of both, with this reciprocal Inversion, That it is the best of Governments, when Kings and Philosophers do submit unto Christian Laws, and when Christian Laws are supported and defended by the secu­lar power and policy of such great men. And thrice happy is such a people, whose Supreme does defend the Faith with his pious Life, as much as with his Sword and Shield.

Secondly, In the next place we are to con­sider,

• [Page 26]1. These Wise mens advancing on their Journey.
• 2. Their Deportment, They fell down and worshipped.
• 3. Their Congratulatory Accostment, They presented him with offerings.

1. Of the first of these. Rowz'd up by the inward Inspirations of the Holy Ghost, and outward sight of this inviting Star to wait up­on their spiritual King; for the quicker dispatch they call forthwith for their Dromedaries, and away they come. Many a weary step had they trod, many an unprofitable Question had they ask't, but neither yet do they break off their pace or expectations. They knew full well, that it would prove a long Journey from their Homes to Jerusalem, and a troublesome one too; as being to pass through the Wildernesses of Arabia Deserta, and over the Rocks of Ara­bia Petraea. The uncouthness of the way, the danger of the narrow passages infamous for Robbers, and dreadful for Precipices, the In­conveniencies of the Journey, nor yet the un­certainty of it (because of the disappearance of the Star for a season) could no whit de­ter them from their design. For Faith and Love brook no Impediments, know no Diffi­culties [Page 27] in the search after the beloved Jesus. To have made many such Journies, to have enlarg'd their Empire, would have been grate­ful to ambitious minds: but this is none of their ambition; and if it had been, they had just reason to say, What would it profit us to gain the whole world, and to lose our own souls? or rather, to lose the sweet Jesus, who is the life of our souls. What a reproach now must all this be to the Christians of our dayes? How many trivial excuses shall scare many of us from adhering to that Faith we do profess? 'Tis a fashion now adayes to reason our selves out of our Devotion and Religion, and to ob­ject any thing to save our pains in the great Concerns about Christ and our Souls. The ex­tremity of a little cold weather, or the damp­ness of a rainy Morning, the cold Snow under our Feet, or the Wind whiffling about our Cloaths, shall easily keep us off from coming to the House where Jesus delights to dwell, from coming out to worship him in his San­ctuary. But what strikes deeper at the root of Religion, is, the vile reasonings of reprobate minds against Christian Obedience. Some of whom plead against the necessity of it: Be­cause the Gospel, say they, is a messuage of peace [Page 28] and rest to their souls, and thence they think themselves wholly disingag'd from all kind of duty. Others will tell you of an utter Im­possibility to perform the Commands, because they are weak and impotent Creatures by na­ture, and therefore they can do nothing at all of themselves, and the best righteousness that they have, is but as menstruous Rags in Gods esteem. The Well besides is deep, and they have not wherewith to draw. A third sort there is who are much aggrieved at the bit­terness of it, saying, These Laws are troublesom and unsavoury, full of sadness and melancholly, void of good fellowship and recreation, and sub­ject to continual afflictions and anxieties of mind. These pious Magi met with no such Bug­bears, made no such Demurs upon the way: They had more generous Apprehensions, and more inflam'd Affections towards Christ and his Discipline. Ah! Let us make these Wise men our pattern and example; the Wisest men in the World for this one Act of coming un­to Christ, though they had been meer Fools in all other respects whatsoever. Nor could they themselves but confess, That they carried back with them a far more nobler wisdom, and more costly treasures by infinite degrees, than [Page 29] they brought with them; and instead of pori­shable, they returned with immortal Diadems in their Crowns.

Come away then readily without pretences or delay, with the eye of a strong Faith, and the motions of a pure love, and pay your homage to the holy Jesus. The rising Sun, we are told, is the Persians God; and these Wise Eastern Votaries now much wiser than before, do but Translate their Adoration from one Sun unto another; from that material but perishable Sun in the Firmament, to this material but immortal Sun of Righteousness Incarnate. And this prostration of the Body, it is the first part of their Worship. A lesser Adoration would not have been proportionable to so great a Bles­sing, as the sight of a Saviour. For it seems most reasonable, That his assuming of a Body to his Divine Nature, should challenge the humble obeysance of our whole bodies now; his coming down from Heaven, our falling down upon the Earth; his so great Humiliation, the greatest ex­pression of our Humility. And this we shall do, though not in posture, yet in a spiritual sense the same and in effect, if we keep our bodies vessels of honour, pure and untainted from the lusts of the flesh, and offer our members as instru­ments [Page 30] of righteousness unto holiness. Now this bodily prostration is not wholly and truly Ado­ration of it self; It is the Intention of the mind that turns this outward expression of the body into Adoration: and it is the Soul that specifies the Worship, and gives it both its nature and its name. The Soul then consecrates its self with all its Faculties unto God in all Acts of Devotion and Adoration at the same time with the Bodies humiliated prostration. The Apostles Exhortation therefore may haply refer to this, Therefore glorifie God in your bodies, and in your souls, which are Gods, 1 Cor. 6. Otherwise to fall down in humility with the body, and lift up the soul with pride; to give him an out­ward respect, and inwardly to slight him, is to use Christ as the Souldiers did, worship him in a mockery, saying, Hail King, and smite him.

Now Lastly, After that we have considered how the Princely Magi have made a twelve days journey out of the East, of an 150 German, 600 of English miles, according to the Computation of Geometricians and Divines, posting it all a­long with Dromedaries laden with the costly wealth of the Countrey, to make Presents thereof to the King of Glory; What shall we think of our selves, if we should come empty-handed, [Page 31] to congratulate the same our King? O­pen therefore the treasuries of your souls, dear Chri­stians I beseech you, and see whether they will not furnish you with presents of gold, frankincense and myrrhe: for with such presents God is well pleased, whether it be as to the congruity of our apprehensi­ons of him, or the nature of that spiritual homage we pay unto him. For, as to the first, in offering gold, we acknowledge him to be King, and so pay Tri­bute unto him. In offering frankincense, we con­fess him to be God, which is the oblation of the Altar. And in offering myrrhe, we profess he should dye like men; for myrrhe is generally made use of in Sepultures and Embalmings. This for the Theological sense.

2. If we look upon the moral sense of this Allegory, we may affirm, That they are the se­veral Christian vertues that are represented by these material Emblems, in the practice of which we make him most acceptable Presents. For God looks upon us as offering him gold, if we pati­ently and constantly suffer for the Faith, which according to the Apostle St. Peter, is far more precious in his eye, than gold that perisheth, though it be tryed seven times in the fire. The same we do, when we keep his Commandments, which according to the Psalmist, is more desirable than [Page 32] gold, yea, than much fine gold. And no less we do, when we relieve the poor, feed the hungry, and cloath the naked; in doing which, though the distressed receive the benefit, yet the offer­ing is made unto God, and he takes it as done unto himself; for to do good, and communicate, with such like sacrifices God is well pleased.

2. We offer up frankincense unto him in our daily prayers and devout ejaculations: in our hopes and sure confidence in his mercies: in our humility and obedience to his holy Laws: which (as frankincense is binding and restringent) are the onely binders and restrainers of our inordi­nate wills and passions.

3. Lastly, If we mortifie our Affections upon the earth (for myrrhe hath a quality in it of killing worms) if we keep our bodies chaste and pure (for myrrhe is a soveraign antidote against all im­purities, and the insiliences of a wanton mind) and if in the bitterness of our Souls repent us of all our past sinful Extravagancies (for myrrhe is of a bitter nature) then do we truly present him with offerings of myrrhe. Thus the Persian Wise men did; and if we their Off-spring would maintain the reputation of Wise men, let us do so too.