AMong the Grecians they had their common Assemblies of their owne and other Nations every fifth yeer, saith Herodotus; and at those meetings, their Panegyrical Orations, whose maine scope was [...], the profit and wealth of Greece. And among us, most Pro­fessions and Societies of men have their Con­ventions and Assemblies; and their end commonly differs little from that of Greece; it is [...], their Wealth, the advance­ment and increase of Trade. And although there be some pre­tence of amity and love, yet all being busied about the same commodity wherein every one hath equall interest, if some no­table gain, like a Bone, be cast among them, [...] covetousnesse and envie soon ravils all their friendship.

As for you, the learned Society of Artists, with whom now [Page 2]properly my businesse is, your anniversary meeting is, I hope, for more noble ends, the common good and benefit of Man­kinde; the nourishing and strengthning of true, mutuall, Chri­stian love; the owning of the great God, whose name is Love, (1 John 4.8.16.) in His works of Nature and Government of the World by STARS and ANGELS, neglected by almost all other men. And as your Studies are about the Heavens and heavenly Bodies, their orderly Motions and powerfull influen­ces upon this inferiour World; so the end of your coming to­gether, is to glorifie the GOD of Heavens, who made that won­derfull frame, and maintaines that constant order and power­full efficacy of the coelestiall Bodies, and by them leads us to the knowledge, contemplation and admiration of Himselfe. Yea, whereas the [...]ime is now come, and that fulfilled, which our Lord foretold, Mat. 24.23. that men should say, Loe here is Christ, or there. The end of your meeting is like that of the Magi, the Wise-men; who soon after our Lords birth, came from the East to Jerusalem, saying, Where is He that is borne King of the Jewes? for we have seene his Star in the East, and are come to worship Him.

That's the argument I shall entertaine your patience withall, and treat on at this time.

Mat. 2. [...]. [...], &c. Where is He that is borne, &c. Take the Text with the words preceding; Non when Jesus was borne in Bethlehem, &c. Behold, there came Wise-men from the East to Jerusa­lem, saying, Where is He, &c.

All they say, is contained in these two Parts:

[...], a Question, Where is he that is borne King of the Jewes?

[...], a Reason rendred of the Question, and that both from the impulsive cause, and the end why they made their jour­ney, and moved this Question; For we have seen, &c.

In the Question we have:

[...], datum, the supposition; and that they tooke for [...], granted, That the King of the Jewes was borne.

That which they put to the Question upon this supposition, Where is He that is borne, &c.

To the unfolding both of the Supposition and Question [Page 3]thereupon; its necessary that we know who these Questio­nists were. The verse before my Text tels us they were Magi-which we turn Wise-men: which word, because its very ams biguous, we may know that anciently there were two sorte of W [...]sd [...]mes, and so of Wise-men. The former Wisedome truely so called, begins with the feare of God, and is the knowledge of Divine and Humaine things: Divine, as of the Providence of God, his generall government of the World by Stars and Angels; his speciall government of his Church by his Word and Spirit.

Humaine, as the knowledge of Nature, and the mysteries and wonders therein contained, farre greater than our natu­rall Phylosophy now in use and reputation will reach unto; also practicall Philosophy in Morality and Civility.

The latter sort of Wisdome, falsely so called, begins with the ignorance of God, neglect and contempt of his Nature, Will, Word, Wayes and Works, and is the knowledge of Diabolicall curiosities, as Witchcraft, Necromancy, confede­racy with uncleane Spirits; [...], a subtill way of deceiving a mans selfe and others, by the names of God & Angels, when the Devill intends nothing lesse. Of this kinde also is that sort of Jugling whereby the Fancie is corrupted, and works truely wrong it beyond the power of Nature by compact with the Divell.

The former kind of Wisdome is called [...], Naturall Magicke, and tends altogether to the honour of God, and to the preservation of Man-kinde.

The latter is called [...], Magicke Diabo­licall, and tends wholly to the dishonour of God, and to the ruine and destruction of Mankinde.

This is that [...], Wisedome and Wise-men false­ly so called; which God in Scripture so often by his Pro­phets and Apostl [...]s inveighes against. Such were Pharaohs Southsayers, of whom Saint Paul mentions two, Jannes and Jambres; such was Simon Magus, such was Elymas the Sorcerer, and sun dry the like.

These two kinds of Wisedome and Wise-men, he who [Page 4]confounds, and takes for the same, either out of ignorance, or malice, or both (for such there are) he too much wrongs and abases the servants of God, and too much honors the vas­sals of the Divell.

He who thinks I attribute too much to the former kinde of Wisdome and Wise-men, let him inquire what the Gymno­sophists in Ethiopia were, and the Brachmanni in India; what the Babilonian and Perfian Magi were, and he will thinke I have beene too sparing in their commendation. Those were foure Schooles of Wise-men famous throughout the World; and of them were these Wise-men, who move the question in my Text. Those Wise-men of the East, as they exceeded all the World beside in other wisedome and knowledge, so in Astro­nomie and Astrologie; whence they are thought by some to be called Magi of Magog, one of ths seven Cities of note in Asia, famous for that Science. And therefore Magog is thought to have the name in the Ebrew, because from the House-tops (so [...] signifies) which of old were made plaine and flat, they were wont to contemplate and behold the Starres and Mo­tions of the Heavens, and thence to praise God in his Works. Of this Profession, though not of this Citie, were those Magi in my Text. Such Wise-men they were as knew God, and the invisible things of God, being cleerly seene and understood from the Creation of the World, by the things that are made; as his eternall power and God-head. And thus knowing God they glorified him as God, Rom. 1. Such as were not hea­rers of the Law, but doers of it: such as having not the Law, were a Law unto themselves, shewing the worke of the Law written in their hearts, Rom. 2.14, 15. Such as were faithfull in little; and therefore God imparted more unto them; ac­cording to that generall and never failing rule, Habenti dabi­tue, To him that hath, that is, useth what knowledge, grace and strength he hath, shall more be given. Yea, to such a Ple­rophory and full perswasion of Divine truth they had attain­ed, that they made not any question, whether Christ were borne the King of the Jewes, or no, that they tooke for granted, but asked, where he was borne; Where is He that is borne, &c.

But how came they so confident? They saw His Starre in the East: there's their first Reason, from the impulsive cause. But is it satisfactory? For explication of this Reason, it's ne­cessary we satisfie these Questions.

• 1. How knew they the King of the Jewes?
• 2. How was this Starre His?
• 3. How knew they this Starre to be His?
• 4. From what part of the East came they, where they saw His Starre?

1. How knew they Him? Who was their Teacher, Tutor, or Counsellour?

They had two sorts of Counsellours or Teachers; one in­ward, that was God the Father: They kept his Law, and his Law was their Schoolemaster unto Christ, Gal. 3.24.

2. 'Tis probable they had outward Teachers, Tutours and Counsellours, both Balaams Prophesie, who came out of the East, Num. 23.7. out of Chaldea, & his Prophesie was wel known there, a most antient Prophesie of Christ, and the Starre in my Text, Num. 24.17. There shall come a Starre out of Jacob, and a sep­ter shall rise out of Jsrael, the word is [...], which in the first ac­ception signifies a yong tender plant, even that which Es. 11.1. cals [...], and Jer. 23.5. & 33.15. [...] which we turn a Branch, a Branch from his roots, & a Branch of Righteousnesse, though neither word properly signifies a Branch; for a Branch growes not up from the root of the tree, but a tender Plant, a sucker, a shoot, a springet. But for more proof, the 70. turn the word [...], and the Vulgor Latin, Homo, even the man Christ Jesus, He should rise out of Israel, and ver. 19. out of Iacob shall come he that shall have dominion, Dan. 7.14. This Prophesie of Ba­laam 'tis probable, they knew, and the man that should have Dominion, even he that should be born King of the Jewes.

This was one of their Tutors or Counsellors. Another kinde of Counsellors probably they had, the Sibyls (though some learned men undervalue their authority) & their oracles: And the very word Sibylla signifies [...], the counsell of God. Ten of these were famous throughout the world; all of them [Page 6] Magae or Prophetesses, and the most of them Prophesied most plainly of Christ, as the Cumana Sibylla in the time of Tarquini­us Priscus, whose maine Prophesy was of these times.

But more maniesstly the Sibylla Erythraea to this effect that in the last days God should be humbled; the Son of God made man; the Deity united to the humanity; and should be brought forth and nourished by a Virgin. This Sibyll and her Prophesies 't [...]s likely were well knowne in the Estern parts of the world, whence these Wise men came.

2. But how was this his Starre? not as if the other Starres were not also his, but as John the Baptist was his Angel, and sent for this purpose, to give testimony unto Christ, and to prepare his way; and having so done, be finished his course, and was taken away: so this new Star gave notice of the new man comming into the world, & guided the Wise men to him, and so vanished away; and in that respect its said to be His.

3. But how knew these wise men that this was his Sarre? there is a tradition said to be own'd by some of the Fathers (Saint Chrysostom is named) That in the East in a Citty called Sheth neer the Ocean, a society of men, 12. in number, Students in Astronomy, learning out of Balaams Prophesie, that such a Star was to appear, they set themselves to observe the heavens, and waite for the appearing of it, and that when any of the Soci­ety died, others we [...]e chosen in their room; this number of Students so continued in their observation for many ages, un­till at length the Starre appeared unto them.

Now that this Starre appeared not in a corner, Chalcidius a Platonies Philos, pher who lived at the time when our Lord was made manifest in the flesh, he writing upon Plato's Timaeus, concerning divers Starres and their direfull effects, as Plagues and Warres, hath these or the like words; There is, saith he, [Page 7]a more holy and Divine History, which reports, that, by the appearing of a certaine extraordinary Starre, not diseases and death was foreshown, but the venerable descent of God for mans salvation; which Starre was observed by the Chaldeans, who worshipped God new borne and become man, and offered him gifts. So he. There remaines yet one Question to be an­swered.

4. From what part of the East came they?

Here I finde a difference. Some say from Persia, because that is full Ea [...] [...]r [...]m Jerusalem. And the Persian Kings were wont (saith Plato in his Alcibiades) to traine up their Sonnes, who should succeed them in the Kingdome, in Naturall Magicke. But not onely in Persia, but also in other parts of the East and in Egypt, th [...]y had their Magi; and out of their Magi or Wise­men, were chosen their Priests, and out of their Priests their Kings, as the name of [...] imports.

It seemes to me most probable that these Wise-men came out of Arabia Pelix, for the Chaldeans and Arabians were much given to the study of Astrologie before the Persians were, and more famous for it. Such Magi were Job and his friends, saith Clemens Alex. Job being reported to be a man perfect and up­right, fearing God and eschewing evill, and the greatest of all the men in the East, and neighbours they were to the Sabeans and Chaldeans, as the Arabians are.

Besides, the Prophesie is well known Psalm 72.10. The Kings of Tarshish and the Isles, the Kings of Sheba and Saba shall being gifts. Where the Kings of Tarshish, being the Kings of the North, the Isles Importing the Kings of the West, Saba implying the Kings of the South, there's none left for the Kings of the East, but Sheba which is rendred Arabia.

But the gifts which they bring, discover whence they came; it was the custom of the East to bring Presents to those whom they acknowledged their Kings, as might be showne at large. And presents were wont to be such as the Land afforded. Take for the man, saith Jacob, of the best Fruits of the Land, in your vessels, and carry him downe a Present, Gen. 43.11. That part of Arabia so [Page 8]abounded with mines of Gold and Silver, and the chiefe of Spices, as appears Ezech. 27.22. that from thence it was called Arabia Faelix. But because other Countries also might afford many of these, yet in that they brought Frakincense, it's plain, they came out of Arabia: Thura, praeter Arabiam nullis; no Countrie yeelds it but Arabia, saith Pliny. And that speciall part of Arabia, saith Ʋirgil — Solies est thurea virga Sabaeis; whence that part of the Countrie is called Arabia sacra, Ara­bia the holy, because it yeelded Frankincense wont to be burned in their Temples, whence by Arabici odores, Frankin­cense is understood in Pomponius Laetus.

Lastly, that we may prove this, and give light to that which hath been spoken, these were the successors or posterity of the Sonnes of Abraham by Ketura, whom he sent East-ward into the East Countrie, Gen. 25.6. And therefore Sheba is joyned with Midian and Ephah children of Abraham, to whom the Promises were made; who, as God foretold, would teach his children, Genesis 18. and it is prophesied by Esay. 60.6. of those or better times of the Gospell; That the Dromedaries of Midian and Ephab, all they from Sheba shall come, they shall bring Gold and Incense, and they shall shew forth the Prayses of the Lord. Hitherto we have heard the History of the Text.

The Mystery of it belongs as well to us as to those Wise­men: and wise men indeed we shall prove our selves to be, if we doe as they did.

The same question belongs to us: Where is He that is born King of the Jewes? And the same reason we have to move it. In the Question, we have the same [...], the same thing sup­posed and granted, and the same [...], the same thing put to the question.

1. The same [...], or thing granted, that the King of the Jewes is born.

Whence we may take notice how farre nature holpen by art, and tradition, may goe. It cannot be denyed, but that these Magi knew: first, that there was a child born: secondly, that He was a male child: thirdly, that He was to be a King; [Page 9]fourthly, that particularly He was to be a King of the Iewes, why Art should be excluded wholy from the cognisance of Nativities, or of Kings and States, I cannot see, since Predi­ctions according to precepts of Art, for many ages known and approved, have been found so true.

Indeed the object here and the means also were extraordi­nary, a new Starre: yet was that a naturall helpe; and seems to evict thus much; that the well grounded Scholars of Nature and Art, especially being wise, honest, and vertu­ous persons, and faithfull according to what they know, (as probably these might know somewhat by tradition, as hath been shewn) such may understand many things out of the face of heaven, when the aspect is ordinary: For so the Stars are made not onely for Seasons, but also for Signes, Gen. 1.14. which if they signifie not, how are they Signes? yet hence I would infer no more then the Text will bear. Also when the Aspect is extraordinary and new, such as this Star was. And the reason is; That, it being the Creators end, that such his extraordinary creatures should portend and signifie some good or evill to the world, that extraordinary work of God should be in vaine, and that end of God which he aymes at, frustrate, especially unto those who want His Word, if none among them should understand what is thereby signified and foretold.

2. The light of Nature and Art being further illustrated, and holpen by grace, may discerne spirituall things out of the book of Nature; as these Magi did discern from this Star, by the help of Gods gracious illumination; That not an outward and civill, but a spirituall King, a Messiah, and Saviour was now born to the Iewes. Which the rather I ob­serve, and commend unto them to think of, who would ex­clude all the Heathen from salvation, because they have not the ordinary means, the outward Preaching of the Word to gvide them; as if the onely wise, and gracious God were li­mited, and bound to instruct and save that way onely. Saith not the Apostle expresly, that when the Gentiles, who have [Page 10]not the Law, do by Nature the things contained in the Law, these having not the Law, are a Law unto themselves? where [...], Nature is not opposed to [...] Grace, but to [...] the Law, and written Word of God. Not but that we ought exceedingly to praise our God, and highly to esteem of his speciall goodness unto us, in affording us his written word, for which blessing holy David in speciall manner praiseth God, and exhorteth us so to do, Psal. 147.19, 20. But with all, it becomes us also to acknowledg the riches of his mercy, even unto those who want the outward word and ministry thereof. But that the outward word and preach­ing of it, is not the onely outward meanes leading to salva­tion, the Apostle teacheth evidently, 1 Peter 3.1. If any o­bey not the word, they also may without the Word, be won by the con­versation of the wives. So powerfull is life, which therefore [...], is called the light of men, Joh. 1.

Yea, it is undeniable, that these men had attained unto a greater measure of knowledg, touching some divine Myste­ries than the Apostles themselves, even after the day of Pente­cost. These primitiae Gentium, the first fruits of the Gentiles, knew now their own calling, which St. Peter Act. 10.34, 35. then began to know, when he had seen a vision from heaven. And St. Paul very highly esteems the revelation of this my­stery made known unto him, Ephes. 3.2.9.

Hitherto we have seene how the [...], or thing granted in the question concerns us. The [...], or thing put to the question, as neerly concernes us also. They say, Where is He that is born the King of the Jews? where we may take notice:

1. These Magi, these wise men inquiring, where Christ was born, they were not of the Ʋbiquitaries faith, they be­lived not that Christs body could be every where; for they ask, where is he.

2. Our God would have the fame of his Sons incarnation spread not onely at Bethlehem, but at Jerusalem the mother City, and all Judea.

3. At Jerusalem they ask this question: Of whom? wise men propound questions unto men fit and able to answer them, who were here the inhabitants of Jerusalem, and the wise & lear­ned of them. Whence we may note, that the wise in every kinde are persons meet to be advised withall, in doubts of all sorts, and the spiritual wise in spirituall difficulties. It is Gods Ordinance, Isaiah 2.1.2.

4. Both Nature & Art may be at a stand in spiritual things, especially concerning Christ; which, as the Apostle witnesses, are very mysterious, Ephes. 3.4. 1 Tim. 3.16.

5. When Nature and Art are at a loss, they must be holpen by Grace. And therefore the Wise men hoping well of the Jewes, as Gods peculiar people, goe to Jerusalem, now cor­rupted, and consult with them. Who yet give us example, and teach us to advise with men holy and wise in the Lord; especially to travell to the City of God, the heavenly Jeru­salem, and enter into the Sanctuary, Psal. 27.4. and 73.16, 17. and 122.4.

6. When Gods Priests, Prophets and Teachers are asleep, strangers come and awake them.

7. Nature and Art may be good handmaids unto Grace, and do Jerusalem good service.

8. Here is the accomplishment of Iacobs Prophesie, Gen. 49. When the Scepter was departed from Judah, and a Lawgiver or Ruler from between his feet, then must Shilo come, and not till then; And thus it was now with Israel: They had no King. Herod was a stranger, an Edomite, an earthly one; And therefore the Star shewed as well as the Prophesie, that their spiritual Mes­siah was come.

9. When God takes away the outward honor, power, Kingdom and dignity from his people, it is because He would bestow an inward and spirituall in the roome of it. They had now no outward Prince of their own; now there­fore the Lord makes known unto them Messiah, the Prince, the true King of the Jewes, the King of Israel.

10. Nature and Art though illustrated by grace in some [Page 12]measure, may yet be at a loss, as these Magi were, concerning the place of Christs Nativity and present abode.

11 Many know, that Christ is somewhere born, but where and among what people, they know not.

12. The ignorance of something, as where Christ is born, must not discourage us or make us slothfull, but stir us up the rather to inquire.

And let us, I beseech you, make yet a more strict and narrow search; where, Where shall we finde Him that is born King of the Iewes? It extreme neerly concernes us all.

For, hereby we know the Spirit of God: Every Spirit that confesseth that Iesus Christ is come in the flesh, is of God: And every Spirit that confesseth not that Jesus Christ is come in the flesh, is not of God; but this is the Spirit of Aniichrist, 1 Ioh. 4.2, 3. And know ye not that Christ is in you, except ye be reprobates? 2 Cor. 13.5. But if Christ be in you, the body is dead, because of sin, and the Spirit is life because of righteousness, Rom. 8.

Now, if Christ be born in us, He is borne in us at least as a child. And what is most notable in a child? is not inno­cency, simplicity, and humility? If therefore Christ be a childe born in us, where is his innocency? If uncleanness, fornication, adultery, or adulterous thoughts be in us, in­nocency is not in us, we are then become not the members of Christ, but of an Harlot, and he who toucheth her shall not be innocent, Prov. 6.29. If covetousness be borne in us, Christs innocencie is not in us, he that maketh hast to be rich, shall not be innocent, Prov. 28.20.

If rebellion or sedition be born in us, Barabbas may be born in us, Christs innocency is not born in us, so Daniel reasoned, Dan. 6.22.

2. If Christ as a child be borne in us, where is his simpli­city? If subtilty, deceit, and fraud goe not out of our streets, if we circumvent, and go beyond our brother in bargaining, so far we are for having Christs simplicity born in us, that we know not the Father who is the avenger [Page 13]of all such, 1 Thess. 4.5, 6. If so, the Serpent hath beguiled us and corrupted our mindes from the simplicity that is in Christ, 2 Cor. 11.3.

Thirdly, if Christ be a childe born in us, where is his hu­mility? If our heart be lifted up in us, if we be proud of wealth, or honor, or knowledg, or what ever else, where is Christs humility? Therefore the blessed Virgin when she magnifies the Lord for Christ born in her, He hath regard, saith she, the lowliness of his handmayden, Luke 1. If neither the innocency, nor simplicity, nor humility of the Child Christ be born in us, how is Christ born in us so much as a child?

True it is, these are but weak, where Christ is new born.

But let them consider this, who think they ought alwayes to be so weak, and place their strength and power of Re­ligion in complaining of their weakness. Doth the child continue alwayes a child? or doth he grow up to greater age and strength? Eph. 4.14, 15.

Let them also consider this, who although they want the innocency, simplicity, and humility of the Child Christ, yet presume themselves able and well grown Christians, yea, such are grown up to the Old age of Christ. Why? because they finde the flesh rebell against the Spirit, and the Spirit against the flesh; which they take for a signe of a per­fect regenerate man. He who thus judgeth of himself, as I fear too many do, let him know, that he is but yet a childe, a little child, if so much in Christianity. And for proof of this, compare, I beseech yee Gal. 4.19. with cap. 5.17.

But though Christ be born as a Child, yet is He then a King. Is the child Christ born a King in thee? Where Christ is born a King, there He must reign, Isaiah 9.6. Ʋnto us a Child is born, &c. and the Government is upon his shoulder, &c. Does this King reign, bear rule, and govern thee and me? Where He reignes, the wilde passions, the brutish and savage affections; as hatred, variance, emulation, wrath, strife, &c. they are tamed and brought into subjection under the [Page 14]Child that is born a King, Isaiah 11.6. In the dayes of Christ, (so it is in the Chaldy Paraphrast) The Wolfe shall dwell with the Lamb, and the Leopard shall lye down with the Kid, and the Calf and the young Lion, and the fatling together, and a little Child shall lead and govern them, Proverb. 20.8.

And therefore Christ is called the King of the Iewes. What is that to us? The true Iewes are they who praise and glorifie their God, Genests 29.35. He is not a Iew, who is one outwardly, neither is that Circumcision, which is out­ward in the flesh, but he is a Iew who is one inwardly, and Circumcision is that of the heart and Spirit, and not in the Letter, whose praise is not of men, but of God, Rom. 2.28, 29. Of such Iewes, Jesus is the King.

Ye perceive (Beloved) how neerly the Wise mens Question concerns us. So do their Reasons.

First, they saw His Star. Whence we may:

First, observe the method of our God, in bringing men unto Christ: He takes men at their work. The Shepherds were feeding of their flocks by night, and the Angel of the Lord brought them the first glad tidings of Christ coming in the flesh, Luke 2. The Apostles were at their trade a fishing, and Christ called them. These Wise men were behol­ding the Stars, and giving glory unto God, and God, by a Star leads them unto Christ.

Secondly, take notice of Gods gracious condescent unto Mankinde: He takes men by their worke and by their pro­fession, Psal. 78.70. He chose David his servant, and tooke him from the Sheepfolds, from following the Ewes great with yong; He brought Him to feed (or to rule) Iacob his People, and Israel his inheritance. He tooke the Apostles being Fisher-men, and made them Fish­ers of men, Luke 5.10. Thus Dionysius the Areopagite was first brought on his way toward Christ, the Sonne of righteous­nesse, by the beholding that supernaturall Ecllpse of the Sun at the Passion of Christ; as He brought these Astronomers by a Starre. And this I take to be one principall reason, why Christ himselfe, his Kingdome, his Word, the Ministers of it, [Page 15]and all meanes of Salvation are represented unto us by so many Metaphors; God graciously condescending to come home unto us, to take us at our trades, at our callings, at our severall professions, and all, to bring us, as He brought the Wise men here by a Star unto Christ.

Thirdly, God cals not men per saltum, nor all at once, and extempore; but by degrres. The Shepheards had an An­gell to preach the Gospel unto them, the immediate outward meanes of salvation: these Wise-men had a Starre; a meanes also, but more remote. The Shepheards lived in the Church, were well prepared; the Wise-men were strangers to it; yet utraque lingua de coelo erat & stellae & Angelorum, as one of the Ancients speakes, God taught from heaven both by Starre and Angels.

Fourthly, these had a Starre, and but a Starre; and they came to worship Him. That's the second reason of these Wise­men. O the sloathfulnesse of most men in these dayes! we have not onely the booke of Nature open to us, as these Wise-men had, but the Grace of God also hath appeared, and the Gospell, and glad tidings of Christ hath been preach­ed unto us now all our dayes; yet how few, alas, how few obey the Gospell of Christ? God gives us his Word, and great is the company of those who publish it; and a great deale of Preaching we have, and a great deale of hearing, and a great deale of talking; yet how few, alas, how few come unto Christ, as these Wife. men did, to whom God gave neither Preacher nor Word. Onely it is probable, a tradition they had, and but probable; they thention it not, onely they saw a Starre, and came along journey to worship Christ.

Beloved! I blame not now our want of diligence in com­ing to Church, nor in seeking Christ any other way abroad, and without us. These things we may do, and good means they are in their kinde and degree: yet may we use them all, and that diligently, and yet 'tis possible we may not come unto Christ. Mark, I pray, what our Saviour saith [Page 16]to the Iewes, Iohn 5.39, 40. Yee search the Scriptures (so the Greeke word [...] is rather Indicatively then Imparatively there to be understood, as the Text will appeare to any judi­cious man, who shall well consider it;) Yee search, saith he, the Seriptures, for in them yee thinke to have eternall life; and they are they which testifie of me; and yee will not come unto me, that yee might have life. To come unto Him, is to beleeve on Him, Iohn 6.35. to conforme themselves unto his death, that as Christ lives, they might live also. This is [...] a faithfull say­ing, if we dye with Him, we shall live with Him, 2 Timothy 2.11, 12. even that life of God from which we are estranged, Ephes. 4. Thus the Iewes came not unto Christ, nor, I feare, many of us.

These Wise-men came unto Christ by the guidance of a Starre, and their example may justly blame the unwise, who ascribe their not comming unto Christ, to fatall necessity or influences of the Stars: As Tertullian reports of ignorant men, Deonerant seipsos, & malae mentis impetus vel fato vel Astris imputant: They excuse themselves and lay the blame of their evill minds upon fatall necessity, or upon the Starres.

As for fatall necessity, let them answer & satisfie these com­plaints, who are ignorant of Gods Government, of the world by Starres and Angels; and therefore of all other men, most op­pose Astrologie. These are they who faigne a compendious and peremptory decree of God, without consideration of sinne voluntarily committed, to save a few, and damn all the world beside. Let these, if they can, satisfie those who complain of fate and destiny.

I shall rather endeavour to satisfie their cavill, who lay the blame of their not comming unto Christ, upon the Starres and their influences; yea, and upon Astrologicall judgements of their effects.

True it is, Astrologie is that Art or Science, which enables and teaches men to judge and foretell naturall effects, and changes to come, in the Elements and Elementary bodies, by their motions, configurations, and influences of the Signes, [Page 17]Starres and Planets; yet neither are the influences, merell lesse the judgements and predictions of their effects, the causes of finne, or any hinderances why we may not come unto Christ, as these wise men did.

It cannot be denyed, but influences there are of the hea­venly bodies benigne, and comfortable to the inseriour crea­tures, as those of the Pleiades, Job. 38.31. Those of the San and Moon, Deut. 33.14. Yea, of the whole Heaven, Hos. 2.21. There are influences destructive unto wicked men, Judg. 5.20. The Starres in their courses sunght against Sisera. And all these influences are conveyed unto this lower world acted by them. Whence the Cabalists say, that there is Grater superior, an heavenly Vessell, which empties it selfe in craterem inferiorem into the lower Vessell, even all the elementary world, which receives what is emptied from heaven unto it; that Omnes res inferiores repre­sentativae suntisuperiorum, that, as every herb hath it's visible sig­nature, which discovers it usefull for one or other part of the body; so hath every one an influence from it's proper Starre, and Angell governing it; yea, Omneores animdto habet à caelo stellam ad se instuneem; yea, that there is neither herb, nor plant nor stone, nor minerall, nor man, nor beast which receive not the influences from the Starres.

Now though there be such powerfull influences, yet doe not these hinder our comming unto Christ. For howsoever by our fall, according to the first Adam, our nature is depra­ved, and that primative Symmetry & harmony between heaven and earth, dissolved and lost, whence the creature is subject to vanity, yet as we recover our selves out of the fall through the power of faith in the second Adam, all those destructive and noxious influences loose their power upon us. Meantime they cannot truly be said to be the cause of finne unto us.

For neither Sun, nor Moon, nor other Planet, nor Starres, nor Constellations, nor Angels acting them, can do any thing in this Elementary world, otherwise then a Lute, or other Mustcall instrument can be said to make harmony of it selfe alone, without the touch of the skilfull Lutanist. And such instruments also are all these, whose harmonicall motions [Page 18]wholly depend on him; who doth according to his will, both in the army of Heaven, and the inhabitants of the Earth, Dan. 4, 35. So that if we blame the Starres, we must lay the change higher, as either upon God himselfe, or upon the An­gels His immediate instruments, who act by the Stars. Wee cannot justly lay the blame on God: For let no man say, when he is tempted, I am tempted of God, &c. Jam. 1.13. No, say not he hath caused me to erre. Ecclesi. 15.12. For he hath no need of the sinfull man. So contrary is this to their assertion, that God in great wisedome contrived a way to bring sinne into the world, that hereby he might glorifie his justice. Ab­ne simus tam satui adulatores Dei.; saith St. Hierom, Gods justice ha's no need of our lies. Nor can our sin be imputed to the An­gels, whose property it is to doe his Commadement, and harken to the voyce of his Word, Psal. 103.20.21. When men are driven from thefe vaine refuges, they commonly lay the blame upon the Devill. The Devill, they say ought them a spight. True it is, the Prince of the Aire rules in the Sonnes of disobedi­ence, but the Sonnes of disobedience first yeild up the rule of themselves to the Prince of the Aire. The Devill rules in them, but first lust rules in their members. The Devill takes them, captive at his will, but first they yeild themselves captive of their owne will. And therefore our Saviour who attributes the lusts of wicked men unto the Devill; He attributes withall the lusts of the Devill unto wicked men, when they freely and willingly commit them. Ye are, saith He, of your Father the Devill, and the lusts of your Father ye will doe. The words in our English are obscure: The Greek words are, [...]. The lusts of your Father ye will, ye have a lust to doe, Joh. 8.44. So true is that of St. Austin; Falso de natura sua aut stellarum influxu conquerun­tur mortales, quod peccatum adeò voluntarium est, quod si non vo­luntarium, non est peccatum. The Apostle referrs all to the true Originall, Rom. 6.19. Ye have yeilded your members servants to uncleannesse and to iniquitie.

Yea, justly we may lay all the blame of the Starres malig­nant influence upon our selves, and our owne perverse will [Page 19]We our selves furnish the Astrologers, the Chiromantes, and Physiognomers with matter of prognostication and predicti­on. For although the Stars incline, and be apt to raise vicious passions, and affections, in one sadnesse and melancholique thoughts; in another wrath, in another wanton love, which the Astrologer well knowes, in the nature of those influences, we readily yeild unto those influences, though there be in us the power of God through faith to lay those turbulent Spirits, & break their force and vigor. And by this cowardly yeilding, we make the Astrologer speake truth, who otherwise, by our resisting the temptation and suggestion unto sinne, would easi­ly be deceived. So true is that,—sapiens dominabitur astris. A wise man over-rules the influences of the Stars.

And this truely to me is an argument, that the present ge­neration of men, in this I and is, and hath beene extreamly brutish, corrupt and sensuall; and withall, that the principles of Astrologie are sirme and good, in that their predictions and prognostications touching this present'age, have proved so true, which never could have come to passe; had men acted according to the principle of christian faith and right reason, and not secundum id bruti, according to their brutish and corrupt nature in them.

To conclude all, suffer, I beseech ye the word of exhortation, yea, especially who professe yourselves followers of these magi, these wise men in the Text: Do ye as they did; Be ye guided by the Stars unto Jesus Christ, seek yee him who made the seven Stars, and Orton, Amos, 5.8. And as it is a lawfull, yea, and hono­rable science, which ye professe, so use it lawfully, use it to the honour of God, and the good of mankinds.

All lawes prescribe bounds and limits, ultra quos, citra (que) ne­quit consis [...]ere rectum. Lawes of God, and Lawes of men keepe us within due bounds; and we ought to be subject to every Ordinance of man for the Lord sake. Transgresse not there­fore the due bounds of your Art, by any undue practice of it. make not the planets and constellations the immediate neces­sary causes of humane actions. Search not too farre into parti­cular acts of men, with their events. Make no undue use of [Page 21]your Art to self interests, to covetousnesse, pride or vaine glo­ry. Give not fourth your predictions as oracles, which pos­sibly, ye know, may prove untrue. The highest God can, and doth often crosse the course of nature; yea, and oftentimes he produceth that, which could not be foretold by the observa­tion of the Stars Esay, 47.11.12, 13.

Desire not converse, nor conference with the Genii. The evill Angels are ready to transforme themselves into Angels of light, and obtrude themselves as helpers, that in the end they may deceive and destroy. If thus or any like way, ye go beyond your bounds, ye will give offence to the weake adyer­saries of Astrologie; who, though ignorant of your Art, yet many of them, I doubt not, are good meaning men. Yea, ye will give advantage to the common enemy of mankind, That evill Spirit, who ha's his name from fearching [...], and [...] from knowing, he having beguild our first parents with that specious promise, which he never could perform, That they should be as Gods knowing good and evill, he pursues their posterity, in whom he findes the like desire, when they doe not [...], but will be prying into events beyond the Sphere of naturall influences; and because cretainly to foretell contingent good or evill, is the property of God himselfe, Esa. 41.23. Here, here especially he will be like unto God; and to satisfie your curiositie, will pretend skill toforetell things purely contingent. Nunc speci­men specitur, nunc certamen cernitur sitis nec ne ut esse oportet, boni mali cujuslibet. Here no doubt ye walke in the midst of snares, and upon the battlements of the hous [...], as the wise man speaks. Some falling by the ill practice of your lawfull Art, have become of magi, magitians, and of wise men, Wizards. But I hope, yea I know better things of some of you, and have good ground to hope the like of all. I understand, that of Sui­das, which he speakes of the Magi of old in Persia, is true of ye all; That ye are [...], lovers of wise­dome, and lovers of God. And that the noble science of Astro­logie, by you, is now to be restored unto it's antient lustre and glory.

Lastly, be we all exhorted to follow the Magi, the wise men in the Text, to seek the Lord Jesus Christ, the King of the Jews; and if we follow these wise men in the Text, they no doubt will lead us to him.

I shall use no other method then they did; We must heed the Law, that is our Schoolmaster unto Christ; Thus no man c [...]mes to him, except the Father draws him, Job. 6. And heed the propeticall word, which as a light shines in a darke place un­till the day dawn, and the day star (or the Sun, as it is in the Syriac) arise in our hearts. For this purpose we must make use of the least helps that God hath given us: use our senses and our understandings to the fearching of him out in the creature. The heavens declare his glory, and the firmament shew his handy worke. Praesentemque refert quaelibet herba de [...]. When we seek him thus with all our heart, God the Father re­veales the like Starre unto us, that he did unto these wise men, even the illumination of faith; so St. Anselm, Rha­banus and others understand this Star: For faith is the evidence of things n [...]t seen, Heb. 11.1. By the guidance of this faith, this Star, we must leave our Country, as the wise men did, And as their and our Father Abraham did, Gen. 12. Who followed this Starre, saith the Apostle Heb. 11.8. By faith, Abraham, when he was called to go out into a place, which he should after­ward receive for an inheritance, obey'd, and went out not knowing whither he went. Out of our selves wee must goe, whither soever we goe, otherwise there's no comming unto Christ. And walke we must in the sleps of that faith of our Father Abraham, Rom. 4.12. The covetous man must forsake his covetousnesse, that's his Country; the unclean person his la­sciviousnesse and uncleannesse, that his Country, he lives in it; the Drunkard, angry, envious, contentious persons must de­part out of their drunkennesse; their wrath, their envie, their strife; they are their Countries wherein they live.

But we must not follow these wife men too close; They went up to Jerusalem, out of their humane judgement and good hopes they had of the Jewes. They thought it was most likely, they should find the King of the Jewes in the royal City; [Page 23]that they should learne where hee was of the learned Scribes; But humanum s [...]agitantes consilium, divinum amisere ducatum, saith St. Bernard. while they sought the counsell of men, they lost the guidance of God, Thus did Samuel; but it was while he was but a childe. God called him, and he came to Eli the doting Priest. But when God revealed his Son in me saith St. Paul, I conferred not with flesh and blood. Gal. 1. Nor must we. Not but that there are learned scribes, and they taught unto the Kingdome of God, [...] is a du­all, there are good and bad together.

The Scribes tell the wise men, that the King of the Jewes is borne in Bethlehem, the House of Bread. Very fitly was the Bread of life, born in the house of Bread, whear the Bread of life is broken. Doe we thus seek him? or seek we him rather for our own advantage, as some sought him for the loaves, Iohn 6. This is to seek Christ in Bethlehem, the house of bread, not in Betulehem Iuda, but in Bethlebem in the tribe of Zabulon, Iosh. 19.15. that is, they seek Him for the loaves in their own habitation; thats Zabulon; as the Scribes who told the Wise men that Christ should be born in Bethlehem, yet they themselves went not out of their own Town to seek Him. Thus without doubt the greatest part of men seek Christ; they will not go out of themselves to finde him; they would have Him come to them in their sins, in their Countrey; they will not go to Him. This is the reason of so much sighing and and groaning, wherein many men place a great part of their religion; they would finde Christ, and not depart from their covetousnesse their envie, their pride, their hatred, &c. their own Countries: it is impossible. While we are yet in our own Country, this bread in hidden Manna. There­fore Bethlehem signifies also the house of War, implying thus much unto us, that we cannot feed of the bread of life, unless we strive or fight for it: Labour for that meat that endures unto the everlasting life. The Inhabitants of the Island Baleares gave not their children meat, unless by slinging they first struck it down from some high place, where it was lodged. [Page 24]He who will not labour, shall not eat the bread of life. To these the Lord promiseth refreshment out of the true Beth­lehem. To him that overcometh, there is Bethlehem, the house of War, to him I will give to eat of the hidden Manna; there is Bethlehem, thr house of bread, Revel. 2.17.

But Bethlehem was the place where Christ was born in the flesh. Christ in these last dayes is to be born in the Spirit, when Christ was born in the flesh, He was bounded within a certain place: The Wise men must take a long journey to come and seek Him. When he is born in the Spirit, He is not bounded to this or that place, Matthew 24.23.26, 27. not here or there, for as the lightning, &c. The winde or Spirit blows where it lists, John 3.8. But if Christ be so born, how, and where shall we finde Him? Wisdom she is easily seen of those that love her, and found of those that seek her, &c. Wisdom 6.12, 13, 14. Yea, there will be no need of curious searching; they who are born of the Spirit, He seeks them, Iohn 4.23, 24. Yea, when he is thus born according to the Spirit, His presence will be so illustrious, he will need no farther de­monstration. They in whom He is so born, shall finde his birth in themselves yea others also shall acknowledge it in them. Esay, 61.9.

But Christs first comming in the flesh was honoured and declared by a new Star; and would not our good God vouchsafe to honour Christs second comming and that more gloriously in the spirit, with a star also?

Doubtlesse (beloved) our good Lord hath not been wan­ting unto us herein, though herein I fear, we have been and are extremely wanting to our selves.

In the year of our Lord. 1572. There appeared in Casslopeia, a star of the greatest magnitude, and far greater then any of that constellation. It was observed by the most skilfull and famous Astronomers of that time, to hold the same Aspect in all places of Christendome, to run the same course, to keepe the same proportion, distance and situation every where, and in every point, with the fixed Stars, by the space, say some, of 15. Moneths, others of two whole yeares. Peucerus in his Chronologie, an eye witnesse of it as many thousands [Page 25]more were, he writes thus of it: fulget sub aster [...]s [...]o Cassiop [...]iae novam sidus cujus simile nulla vidit [...]tas cam magnitudine, quantum, ad visum stella [...] omnes tam errantes quam fixas superet. Haerer immo­bile in to coeli loco quod primum effulsit et à nobis conspectum est. Many of that time delivered their opinions of it, what it might portend, Beza wrote verses on it; it was held by all, and cal­led by Tychobrahe, stella mirabilis, a wonderfull Star. And well might it be so called, for that wonderfull Star pointed at the great wonder in Heaven, Revel. 12.1. Christ born the second time in these last dayes according to the Spirit. The woman the Church clothed with the sun, Mal. 4.2. With Christ the sun of r [...]ghteousnesse, the Moon the changeable world under her feet. Thus some of the Antients understood Jericho which hath the name from the Moon, a kind of Luneburg, the City of the Moon, the changeable world. That was troden under the feet of Iosuah and the Church with him, the spirituall and true Joshuah the Lord Jesus. He hath the same name [...], and he clothes the woman the Church, who through Him treads the muta­ble world the spirituall Jericho under her feet. [...] At this wonderfull birth in these last dayes, that glorious and wonderfull Star pointed, and yet points all truly wise men. Not like that other Star, which doubtless was not higher than the lower Region of the aire: Otherwise how could it be said to goe before them, as that Numb. 24.17. [...] incessit, it went and stood over the place where the Child was, Matth. 2.9. But this wondefull Star shone over all Christendome, over the whole Spouse of Christ, of whom Christ is born the second time.

Yea, befides this wonder in Heaven, and this wonderfull Star directing to it, in the same years 1572. and 73.4, 5. &c. brake forth the most glorious and wonderfull light of spiri­tuall and heavenly Doctrine; The everlasting Gospel, which had an Angel for the Preacher of it, flying in the midst uf Heaven, Revel. 14.6, 7. And this glorious light of the everlasting Gospel again breaks forth in these last dayes; though the Dogs ex­treamly bark a [...] it. But we must be content; If wrathful and [Page 25]envious Dogs barke at the Moon the lesser light, no marveil though they bark at the Sun the greater light, and the woman clothed with it. But the time shall come which ye read in Jo­shua, 10.21. That none shall move their tongue at the Children of Israel.

Now as the Lord called the Heaven to witnesse the Spiri­tuall birth of Christ; and an Angell flying in the midst of Heaven to give testimony to the everlasting Gospell: So in the yeer 1575. when the light of it brake forth into this Island, the Lord called also the earth to witnesse the same truth. Master Camden in his Britannia tels us, in the De­scription of Herefordshire, that Prope confluentes [Lugi & Vagae] Collis quem Marcley-hill vocant, anns salutis 1575. quasi somne solutus consutrexit & triduum se in immanissimam molem propellens horrenao reboans mugitu, & obvia quaeque prosternens in superiorem locum, magna cum admiratione se promovit, eo terrae motus genere, ut judico, quod Physici Brasmatiam vocant.

Master Speed, in his Description of the same County, gives us the History more fully; onely there is in him a mistake of of the yeere, unlesse it were onely the Printers fault, as I beleeve.

Marcley-hill in the East of this Shire, rowsed it selfe out of a dead sleepe, with a roaring noyse removed from the place where it stood, and for three dayes together travelled from the first site, to the great amazement and feare of the behol­ders. It began to journey upon the seventh day of Febr. being Saturday at fix a clocke at night, and by seven the next mor­ning, had gone forty paces, carrying with it Sheepe in their coates, hedge rowes and trees, whereof some were over-turn­ed, and some that stood upon the Plaine, are firmely growing upon the Hill, those that were East, were turned West, and those in the West were set in the East. In which remove, it overthrew Kinnaston Chappell, and turned two High-wayes neere one hundred yards from their usuall Pathes formerly trod: The ground thus travelling neere about six and twen­ty Acres, which opening it selfe with Rocks and all bare the [Page 26]earth before it for foure hundred yards space without any stay, leaving that which was Pasturage, in the place of Til­lage, and the Tillage over spread with Pasturage. Lastly, overwhelming her lower parts, mounted to an Hill of twelve fathoms high, and there rested her selfe after three dayes tra­vell, r [...]maining His marke that so laid His hand upon this rocke, whose power hath poysed the Hill in His ballance, Iob 28 9. Esay 40.12.

This, although we may referre unto its second causes, as Master Camden doth; yet if we consider the great manifesta­tion of that Divine light, by the publishing of the everlast­ing Gospell that very yeere unto this Nation, we cannot but apply that of the Psalmist; What ayled yee, yee Mountaines that yee shipped like Rams, and yee little. Hils like yong Sheepe? Tremble thou Earth at the presence of the Lord, at the presence of the God of Ia­coh, Psal. 114.

The Lord then made manifest His presence by the moving of the Earth; and this is not uncouth: For thus when the Lord is said to have bowed the Heavens, and come down, the foundations of the Hills were shaken, Psal. 18.7, 8, 9. And Psal. 68. Wherein some of the Fathers tell us, decantari My­steria utriusque Testamenti, that the Mysteries of both Testa­ments are reported, and chanted out by the sweet singer of Israel, v [...]rse 7.8. This came to pass in the Letter, when God gave his Law, Exod. 19. and 20. Hoc ideò, ut cum illa quae legis sunt, gessit, in his quoque ea quae Evangeliorum sunt praeformâsse sciretur. This the Lord did, that in delivering the Law, He might be known to prefigure those things which belong unto the Gospel. Hilar. So that the Lord therein testified of another trembling, another moving of the Earth when the Gospel should be revealed, which accordingly came to pass when the Wise men in my Text came to Ierusalem, and in quired, where is He that is born King of the Iewes? When He­rod the King heard these things, he was troubled and all Ierusalem with him, Matthew 2.2.3. Herod was an Idumean, an Edo­mite, a figure of the earthly man, that must needs be moved, [Page 27]and troubled at the presence of the heavenly. For the Edo­mite, the earthly man beares rule in us, and is a King in us, as Herod the Edomite was; and the Image of the earthly we bear, untill the Image of the heavenly appears. And there­fore as we have borne the Image of the (both naturall and corrupt) earthly, so we shall bear the Image of the heavenly, 1 Cor. 15.49. No marvell then if the earth be moved at the pre­sence of the Lord, that the earthly man tremble, when he hears the newes that he must part with his Dominion, and Soveraignty in us, according to the decree of God, The el­der shall serve the younger, Gen. 25. This is no Gospel, no glad tydings unto him. This cannot come to pass without a great deal of strugling, not onely that within us, in our hearts like that in the womb of Rebecca, but also without us in the world. The strong man is not easily bound, nor by any other than the stronger one, Luke 11. Herod that Mountain of glory or honor, as his n [...]me signifies, must needs tremble and be moved, when he hears newes of one who turnes the Earth upside down, Isaiah 24.1. And brings into contempt all the hono­rable of the Earth, Isaiah 23.9. It was true what the Accu­sers of our Lord gave-in against Him, though not in their sense, Luke 23.2. that He did [...], vulg. Lat. subvertere Gentem turn the Nation upside down. And as true was that, though he meaning otherwise, whereof the zeloti­call Jewes accused Paul and Silas, Arts 17.6. saying, they were [...], that they had turned the world upside downe; for so no doubt where ever the Preaching of the Gospell takes effect, so that Christ as King comes to reigne, He turns the world upside downe, what was above before, He then brings under [...], that which is high in men (even the tumour of their proud and lofty thoughts) it is abominable in the sight of God. Luke 16.14. He puts downe the mighty from their seats, and exalts the lowly and meek, Luke 1.52. Esay 25.2.12. and 26.5.6. And this though a great change to both, yet both (and well they may) rejoyce and glory in it. Iam. 1.9.

Yea, what the Lord did at the giving of the Law, prefigu­red what should be done at the publishing of the everlasting universall Gospell. And therefore when the Preacher of it, Revel. 14.6. had published it, presently comes forth another Angell, saying, Babylon is fallen, is fallen, &c. even that three­fold Babel, out of which the three Frogs proceed, even the spi­rits of Divels, which now a long time have gone forth unto the Kings of the earth and of the whole world, to gather them to the battle of the great day of God Almighty, Revel. 16.13, 14. And then the greatest changes must be made. For He who went before conquering, went to conquer, [...] Rev. 6.2. For in this most holy estate, when transgression is to be finished, and an end made of sinne, and reconciliation for ini­quity, and the everlasting righteousnesse brought in, and the most holy annointed the Lord does not then speake on earth, as Ebr. 2.3. but from heaven Ebr. 12.25. Then not onely the earth is to be moved but also heaven, Ebr. 12, 26. not onely the sinfull earthly thoughts, minds and affections of the corrupt Adam; nor onely the spiritual wickednesse in heavenly things, but also those things, which in comparison of legall admini­strations, were accounted heavenly, even they in regard of the new heaven and the new earth that now appeares, even they must be shaken, as already they are in some measure: of this estate the Apostle speaks, 2 Cor. 5.16, 17.

But if the first Starre designed and pointed at the very Ci­ty, and House where Christ was borne according to the flesh; and this wonderfull Starre point to none; Christs comming in the flesh, in that respect, will be more glorions than His comming in the Spirit, and so the latter House shall not be more glorious than the former, which yet hath a Promise that it shall be, Haggi 2.9.

Know we therefore, that this wonderfull Star directs un­to [...], Reve­lations 20.9. It points to Bethlehem, as the other did, Luke 2.4. the City of David, that is, [...] the Beloved Ci­ty, beloved of God, where the Lord promised the blessing, [Page 29] Psal. 133. where God, who is the love it self, dwe's: there­fore the Name of that Mysticall City is [...] Ez [...]k. 48.35.

This is that City, where the Citizens love God, their neighbour, and their enemy, the true Philadelphia.

This beloved City is that which is set on an Hill, Mat. 5.14. wherein they of Gods houshold dwell, Ephes. 2.19. Therefore when the Psalmist hath spoken of the shaking of the earth at the giving of the Law, Psa. 68.8. whereby was figured also the changes at the giving of the Gospell, as I shewed before; he tels us of the gracious raine, which fals not like that Mat. 5. upon the evill and the good; the Word Preached drops on all: but its a figure of the holy Spirit, which the world can­not receive, saith our Lord: this therefore fals on Gods in­heritance onely, ver. 9. even the Hill of the Lords house, ver. 15. Mons Dei mons pinguis, fat with the unction of the Spirit, which is imparted unto all truely called Christians. This Hill like that I told you of out of Master Camden and Master Speed, keeps the Sheepe safe in their coats, and all the trees of righteousnesse growing upon it; onely it turnes those West which were East, and the East West. They that were first become last, and the last first. It over turnes all meer ceremo­niall outside worship; and changes the beaten great rodes, even that broad way of open known sinners, and that kinde of narrow way, which is indeed cut out of the same broad way, consisting in an affected kinde of strictnesse, in regard of some bodily exercises; which neglect of the true narrow way of mortification which leads unto the everlasting life. And as that Hill mounted it selfe on the top of another, and there rested; so this Hill of the Lord must raise it selfe above all the little Hils, even all particular Churches divided in judgements and opinions: for why leape yee, ye Hils? why strive ye for su­periority, yea supremacy one above another? This is the Hill which God desireth to dwell in, yea the Lord will dwell in it for ever. For that of the Prophet must have its fulfilling in these last dayes, Esay 2.2. that the Mountaine of the Lords [Page 30]house shall be established in the top of the Mountains, and be exalted above the hils, and that shall not be shaken but re­main, Heb. 12.27.

He that hath ears to hear, let him hear.

But alas! may many a poor soul say; I have vicious in­clinations; and the Stars have their destructive influences on me: And how shall I follow this wonderfull new Star into this glorious City? Let us therefore know, that as there are influences from the Stars, which move and incline us un­to evill, by reason of our depraved nature, so are there also influences of grace and truth, which proceed from the Son of righteousness, with which the woman is clothed, who hath put on Christ, and from the bright morning Star, Iohn 1. Revel. 22.

These influences are received by a living and powerfull faith, which hath the vertues not onely of some one Star, or some one Asterisme, or Constellation, but even of all the Stars, all the Constellations of the heavens. And therefore the Church moves and shines like the starry heaven, which the Apostle delights to see, Col. 2.5. I am with you in Spirit, joying and beholding [...], the orderly Motion, & firmamentum fidei, Vulg. Lat: the Fir­mament of your Faith, by this Word the LXX turn [...] Gen. 1.7. [...]. By the power of this Faith, this firmament of Faith; all the temptations of the Devill and his Angels are extinct, and frustrate, 1 Pet. 5.9. Whom resist steafast in the Faith, Jam. 4.7. Resist him, and he will flye from you. By vertue of this Faith, we quench all the fiery darts of the Devill. By vertue of this Faith, all the influences inclining to evill, may not onely be frustrate of their effect, but also turned to good. Hast thou received an impression of sadness? set it on the right object, thy sin; and remember, Blessed are they that mourn, &c. Art thou moved by another Influence to covet, and heap up wealth? Lay up thy treasure in Heaven, &c. Doth another Influence incline thee to wanton love? Advance it to the love of thy God, thy neighbour, and thine enemy. Art [Page 31]thou yet by another Influence inclined to wrath? Be angry and sin not, Ephes. 4.26. That is, so be angry with thy self, that thou mayst not sin.

If such Philadelphians we shall be, if such Citizens of the Be­loved City, the City of David, Prov. 3.20. By walking after, and with these Wisemen we also shall be wise; and as they found the Lord Jesus, so shall we finde Him also, Iohn 14.21. We shall become true Magi, truly Wise-men; And we shall become Guides to others, and win their soules unto the Lord Jesus, and so become more wise, Prov. 11.13. And shine as the Firmament: yea, We shall become Stars, and shine as lights in the world, Dan. 12.3. They who are wise shall shine as the brightness of the Firmament, and they who turn many into Righteousness as the Stars for ever and ever.