XCVI. sermons by the Right Honorable and Reverend Father in God, Lancelot Andrevves, late Lord Bishop of Winchester. Published by His Majesties speciall command
Andrewes, Lancelot, 1555-1626., Buckeridge, John, 1562?-1631., Laud, William, 1573-1645.
Page  141

SAint Luke calleth Faith, the *Doore of Faith: At this Doore let us enter.* Here is a comming: And He that commeth to GOD (and so, He that, to CHRIST) must believe, that CHRIST is: so do these. They never aske, An sit; but, Vbi sit? Not, Whither, but where He is borne. They that aske Vbi, qui natus, take natus for granted: praesuppose, that borne He is. Herein is faith: Faith, of CHRIST's be∣ing borne, the third Article of the Christian Creed.

And, what believe they of Him? Out of their owne words heere: 1 First, that Natus, that Borne He is; and so, Man He is: His Humane Nature. 2 And, as His Nature, so His Office, in natus est REX, Borne a King: They beleeve that too, 3 But, Iudaeorum may seeme to be a Barr: For then, what ha•• they to do with the King of the IEVVES? They be Gentiles, none of His Lieges; No relation to Him, at all; What do they seeking, or worshipping Him? But, weigh it well, and it is no Barr. For, this they seeme to beleeve: He is so Rex Iudaeorum, King of the Iewes, as He is adorandus a Genti∣bus, the Gentiles to adore Him. And, though borne in Iewry, yet, whose Birth concer∣ned them, though Gentiles, though borne farr of in the Mountaines of the East: They, to have some benefit by Him and His Birth; and for that, to do Him worship, seeing officium fundatur in Beneficio ever. 4 As thus borne in earth, so a starr He hath in hea∣ven of His own: stellam Eius, His starr; He the owner of it. Now we know, the starrs are the starrs of Heaven; and He, that Lord of them, Lord of Heaven too; And so, to be adored of them, of us, and of all. Saint Iohn putts them togither:*The Root and Generation of DAVID, His Earthly; and, The bright Morning starr, His Heavenly or Divine generation. Haec est fides Magorum, this is the Mysterie of their faith. In Natus est, Man; In stellam Eius, GOD: In Rex, a King, (though of the Iewes, yet) the good of whose Kingdome should extend, and stretch it selfe farr and wide, to Gentiles and all; and He, of all to be adored. This, for Corde creditur, the day-starr it selfe in their hearts. Now, to the Beames of this starr.

Next to Corde creditur is Ore fit Confessio, the Confession of this Faith.* It is in ve∣nerunt dicentes, they came with it in their mouthes. Venerunt, they were no sooner come, but they spake of it so freely, to so many, as it came to Herod's eare, and troubled him not a little that any King of the Iewes should be worshipped, beside himselfe. So then, their faith is no bosome-faith, kept to them-selves, without ever a dicentes, without say∣ing any thing of it to any body. No: Credidi, propter quod locutus sum; They belee∣ved, and therefore they spake.* The starr in their hearts cast one beame out at their mouthes. And though Herod, who was but Rex factus, could evill brooke to heare of Rex natus; must needes be offended at it; yet they were not afraid to say it. And, though they came from the East (those parts, to whom and their King, the Iewes had long time been captives and underlings,) they were not ashamed neither, to tell, that, One of the Iewes Race they came to seeke; and to seeke Him to the end to worship Him. So, neither afraid of Herod, nor ashamed of CHRIST: but professed their Errand, and cared not who knew it. This for their confessing Him boldly.

But, Faith is said (by the *Apostle) to be 〈 in non-Latin alphabet 〉, and so, there is a good Ground;* and 〈 in non-Latin alphabet 〉, and so, hath a good Reason for it. This, puts the difference betweene Fide∣lis, and Credulus, or (as Salomon termes him fatuus, qui credit omni verbo: between Faith, and Lightnesse of beliefe: Faith hath (ever) a Ground; Vidimus enim, an Enim, a Reason for it; and is ready to render it. How came you to believe? Audivimus enim; For, we have heard an Angell (say the Shepheards:) Vidimus enim,* for we have seene a Starre, (say the Magi:) And, this is a well grounded Faith. We came not of our owne heads; We came not, before we sawe some reason for it; saw that, which set us on comming; Vidimus enim Stellam Ejus.

Page  142*Vidimus stellam: We can well conceive that: Any, that will but looke up, may se a sta••. But, how could they see the [Ejus] of it, that it was His? Either, that it be∣longed to any; Or that, He it was, it belonged to. This passeth all Perspective: No Astronomie could shew them this. What, by course of Nature, the starrs can pro∣duce; that they, by course of Art or Observation, may discover. But, this Birth was above Nature. No Trign, Triplicitie, Exaltation could bring it forth. They are but idle, that set figures for it. They starr should not have been His, but He, the starr's, if it had gone that way. Some other light their, they saw this [Ejus] by.

Now (with us, in Divinitie) there be but two in all: 1 Vespertina, and 2 Matutina lu. Vespertina, the Owle light of our Reason, or skill, is too dimm to see it by. No re∣medie then, but it must be (as ESAY calls it) Matutina lux: The Morning-light, the Light of GODLaw must certifie them of the Ejus of it. There, or not at all, to be had, whom this starr did p•••end.

And, in the Law, there, we find it (in the XXIV. of Numbers.) One of their owne Prophetts, that came (from whence they came) from the Mountaines of the East, was ra∣vished in spirit, fell in a trance, had his eyes opened, and saw the Ejus of it, many an hundred yeares,* before it rose. Saw Orietur in IACOB, that there it should rise; Which is as much, as Natus est, heer. Saw stella, that He should be the bright Morning-starr; and so, might well have a starr to represent Him. Saw Sceptrum in ISRAEL (which is just as much as Rex IVDAEORVM,*) that it should portend a King there: Such a King, as should not only smite the corners of Moab (that is) Balaac their enimie, for the pre∣sent; but, should reduce and bring under Him all the sonnes of SETH (that is) all the World: For, all are now SETH's sonnes; CAIN's were all drowned in the Flood. Heer now is the Ejus of it, cleer. A Prophetts eye might discerne this: Never a Chaldaean of them all could take it, with his Astrolabe. BALAAM's eyes were opened to see it: and he helped to open their eyes, by leaving behind him this Prophecie, to direct them how to apply it (when it should arise) to the right Ejus of it.

But, these had not the LAVV: It is hard to say, That the Chaldee Paraphrase was ex∣tant long before this. They might have had it. Say, they had it not: If MOSES were so carefull to record this Prophecie in his Booke, it may well be thought, that some memorie of this so memorable a Prediction was left remaining among them of the East, his own Countrey where he was borne and brought up. And, some helpe they might have from DANIEL too, who lived all his time in Chaldaea, and Persia, and prophecied among them of such a KING, and set the just time of it.

And this (as it is conceived) putt the difference between the East, and the West. For I aske, Was it vidimus in Oriente, with them; Was it not vidimus in Occidente? In the West, such a starr, it or the fellow of it was seen, nigh about that time, or the Romane Stories deceive us. Toward the end of AVGVSTV's reigne, such a starr was seene, and much scanning there was about it. Plinie saith, It was generally holden, that starr to be Faustum Sydus, a Lucky Comet; and portended good to the World; which, few or no Comets doe. And Virgil (who then lived) would needs take upon him; to set downe the Ejus of it,—Ecce Dionaei &c: Entitled Caesar to it. And verily, there is no man, that can (without admiration) read his sixt Eglogue, or a Birth, that time expected, that should be the Ofspring of the GODDS, and that should take away their sinns. Where-upon it hath gone for current, the East and West, Vidimus, both.

But, by the light of their Prophecie, the East, they went streight to the right Ejus. And, for want of this Light, the West wandred, and gave it a wrong Ejus: As Virgil, applying it to little Salonine; and (as evill hap was) while he was making his Verses, the poore Child died; and so, his starr shott, vanished, and came to nothing. Their vidimus never came to a venimus: They neither went, nor worshipped Him, as these (heer) did.

But, by this we see, When all is done, hither we must come, for our Morning-light; to this Booke, to the Word of Prophecie. All our vidimus stellam is as good as nothing, without it. That starr is past and gone, long since: Heaven and earth shall passe, but Page  143 th•• Word shall not passe. Heere, on thi, we to fixe our eye, and to ground our faith. Having this, though we neither heare Angell, nor see starr, we may (by the Grace of GOD) do full well. For, even they, tht have had both those, have been feign to re∣solve into this, as their last, best, and chiefest point of all. Witnesse Saint Peter:* He saith, he (and they with him) saw CHRIST's Glorie, and heard the voice from Heaven, in the Holy Mount: What then? After both these, Audivimus and vidimus (both senses) he comes to this, Habemus autem firmiorem &c, We have a more sure Word of Prophecie then both these: Firmiorem, a more sure, a more cleer, then them both. And,*Si hîc legimus (for, legimus is vidimus,) If heer we read it written, it is enough to ground our faith, and let the starr goe.

And yet (to end this point,) Both these the starr, and the Prophecie, they are but circumfus Lux: Without, both. Besides these, there must be a Light Within, in the eye: Els, (we know) for all them, nothing will be seen. And, that must come from Him, and the enlightening of His Spirit. Take this for a Rule: No knowing of E∣jus, absque Eo; of His, without Him, whose it is. Neither, of the starr, without Him, that created it; Nor, of the Prophecie, without Him, that inspired it. But, this third comming too; He sending the light of His Spirit, within, into their minds; they then saw cleerly, This, the starr; Now, the Time; He the Child, that this day was borne.

He, that sent these two without, sent also this third within: and then, it was Vidimus indeed. The light of the starr, in their eyes, the Word of Prophecie in their eares, the Beame of His Spirit in their hearts; these three made up a full vidimus. And, so much for vidimus stellam Ejus, the Occasion of their Comming.

Now, to Venimus, their Comming it selfe. And it followe well. For,* it is not a starr only, but a Lode-starr: And, whither should stella Eius ducere, but ad Em? whi∣ther lead us, but to Him, whose the starr is? The starr; to the Starr's Master.

All this while we have been at dicentes, saying and seeing: Now we shall come to Facientes, see them do some-what upon it. It is not saying, nor seeing will serve Saint Iames: He will call, and be still calling for Ostende mihi,*shew me thy Faith by some Worke. And, well may he be allowed to call for it, this Day: It is the day of Vidi∣mus, Appearing, Beeing seen. You have seen His starr; Let Him now see your starr, another while. And, so they do. Make your Faith to be seen: So it is: Their Faith, in the stepps of their Faith. And, so was Abraham's first, by comming forth of his Countrey; As, these heer do, and so walke in the stepps of the faith of Abraham;* do his first worke.

It is not commended, to stand gazing up into Heaven too long, Not on CHRIST Himselfe ascending: Much lesse on His starr. For, they sat not still gazing on the starr.* Their Vidimus begatt Venimus; their seeing made them come; come, a great iourney. Venimus is soone sayd; but a short word: But, many a wide and weary stepp they made, before they could come to say Venimus, Lo, heer we are come; Come, and at our jorneys end, To looke a little on it. In this their Comming, we consider, 1. First, the distance of the Place, they came from. It was nor hard by, as the shepheard's (but a step to Bethlehem, over the fields:) This was riding many a hundred miles, and cost them many a dayes journey. 2. Secondly, we consider the Way, that they came: If it be plea∣sant, or plaine and easy: For, if it be, it is so much the better. 1 This was nothing plea∣sant; for, through deserts: all the way wast and desolate. 2 Nor (secondly) easy neither: For, over the Rocks and craggs of both Arabies (specially Petraea) their journey lay. 3. Yet, if safe: But, it was not; but exceeding dangerous, as lying through the middest of the Blck Tents of Kedar, Nation of Thieves and Cut throes;* To passe over the hills of Robbers; Infamous then, and infamous o this day. No passing, without great troop, or Convoy. 4 Last, we consider the time of teir comming, the season of th yeare. It was no summer Progresse. A col comming they had of it, a this time of the yeare; just, the worst time of the yeare, to take a ou••ey, and specially a long iourney, in. The aies dep, the weather sharp, the daies 〈…〉 of in sol••itio〈…〉, the very Page  144 dead of Winter. Venimus, We are come, if that be one; Venimus, We are (now) come, come at this time, that (sure) is another.

All these difficulties they overcame, of a wearisome, irksome, troublesome, dange∣rous, unseasonable journey: And for all this, they came. And, came it cheerefully, and quickly; As appeareth, by the speed they made. It was but Vidimus, Venimus, with them; They saw, and they came: No sooner saw, but they set out presently. So, as upon the first appearing of the Starre (as it might be, last night) they knew, it was Balaam's starre; it called them away, they made ready streight to begin their journey this morning. A signe, they were highly conceited of His Birth, believed some great matter of it, that they tooke all these paines, made all this haste, that they might be there to worship Him, with all the possible speede they could. Sorie for nothing so much, as that they could not be there soone enough, with the verie first, to do it even this day, the day of His Birth. All considered, there is more in Venimus then shewes at the first sight. It was not for nothing, it was said (in the first Verse) Ecce Venerunt; their comming hath an Ecce on it: it well deserves it.

And we, what should we have done? Sure, these men of the East shall rise in Iudgement against the men of the West,* that is, us: and their faith, against ours, in this point. With them, it was but Vidimus, Venimus: With us, it would have been but Veniemus at most. Our fashion is, to see and see againe, before we stirre a foot: Spe∣cially, if it be to the worship of CHRIST. Come such a Iourney, at such a time? No: but fairely have put it off to the Spring of the yeare, till the dayes longer, and the waies fairer, and the weather warmer; till better travailing to CHRIST. Our Epiphanie would (sure) have fallen in Easter-weeke at the soonest.

But then, for the distance, desolatenesse, tediousnesse, and the rest, any of them were enough to marte our Venimus quite. It must be no great way (first) we must come: we love not that. Well fare the Shepheards yet, they came but hard by: Rather like them then the Magi. Nay, not like them neither. For, with us, the neerer (lightly) the fur∣ther off: Our Proverbe is (you know) The neerer the Church the further from GOD.

Nor, it must not be through no Desert, over no Petraea. If rugged, or uneven the way; if the weather ill disposed; if any never so little danger, it is enough to stay us. To CHRIST we cannot travaile, but weather and way and all must be faire. If not, no journey, but sit still and see further. As indeed, all our Religion is rather Vi∣dimus, a Contemplation, then Venimus, a Motion, or stirring to doe ought.

But, when we do it, we must be allowed leisure. Ever, Veniemus; never Venimus: Ever, comming; never, come. We love to make no very great haste. To other things, perhapps: Not, to Adorare, the Place of the worship of GOD. Why should we? CHRIST, is no wild catt. What talke you of twelve dayes? And it be fortie dayes hence, ye shall be sure to finde His Mother and Him; She cannot be churched till then: What needes such haste? The truth is, we conceipt Him and His Birth but slen∣derly, and our haste is even thereafter. But, if we be at that point, we must be out of this Venimus: they like enough to leave us behind. Bst, get us a new Christ-masse in September: we are not like to com to CHRIST at this Feast. Enough, for ve∣nimus:

*But, what is Venimus without Invenimus? And, when they came, they hit not on Him, at first. No more must we thinke, as soone as ever we be come, to finde Him stright. They are faigne to come to their Vbi est? We must now looke backe to that▪ For, though it stand before in the Verse, here is the right place of it. They saw before they came; and came, before they asked: Asked, before they found; and found, before they worshipped. Betweene Venimus (their comming) and Adorare (their wor∣shipping) there, is the true place of [Dicentes, Vbi est?]

Where (first) we note a double use of their Dicentes, these Wise men had: 1 As to manifest what they knew, Natus est, that He is borne; so, to confesse and aske what they knew not, the Place, Where. We, to have the like.

2 Secondly, set downe this: That, to finde where He is, we must learne of these, Page  145 to aske Where He is: Which we full little set our selves to do. If we stumble on Him, so it is: But, for any asking we trouble not our selves: but sit still (as we say) and let Na∣ture Worke; And so let Grace too; and so, for us, it shall. I wote well, it is said (in a place of Esai) He was found à non quaerentibus, of some that sought Him not,* never asked, Vbi est? But, it is no good holding by that place. It was their good hap that so did. But, trust not to it: it is not every bodies case, that. It is better advise, you shall read in the Psalme, Haec est generatio quaerentium:* There is a Generation of them that seeke Him. Of which, these were: And, of that Generation let us be. Regularly, there is no Promise of Invenietis, but to quaerite; of Finding, but to such as seek. It is not safe, to presume, to find Him otherwise.

I thought there had been small use (now) of [vbi est?] Yet there is: Except we hold the ubiquitie, That CHRIST is ubi non? any where. But, He is not so. CHRIST hath His ubi His proper Place, where He is to be found: And, if you misse of that, you misse of Him. And well may we misse (saith CHRIST Himselfe) there are so many will take upon them, to tell us Where: And tells us of so many vbis: Ecce hîc,* Look you Heer He is; Ecce illîc, Nay then, there. In deserto, in the desert: Nay In penetralibus, in such a privie Conventicle, you shall-be sure of Him. And yet, He (saith He Himselfe) in none of them all. There is then (yet) place for [ubi est?] I speake not of His Naturall body, but of His Mysticall: That, is CHRIST too.

How shall we then do? Where shall we get this [Where] resolved? Where these did. They said it to many, and oft, but gat no answere, till they had got togither a Convo∣cation of Scribes; and they resolved them of CHRIST's ubi. For, they (in the East) were nothing so wise, or well seen, as we in (in the West) are now growen. We need call no Scribes togither, and get them tell us, Where: Every Artisan hath a whole Sy∣node of Scribes in his braine, and can tell Where CHRIST is, better then any learned man of them all. Yet, these were Wise men: Best, learne, where they did.

And how did the Scribes resolve it them? Out of Mica. As before, to the starr they joyne Balaam's Prophecie: So now againe, to His Orietur (that such a one shall be borne) they had putt Mica's [et tu Bethlehem,] the Place of His Birth. Still helping, and gi∣ing light (as it were) to the Light of Heaven, by a more cleer light, the Light of the Sanctuarie.

Thus then, to doe. And, to doe it our selves: and not seeke CHRIST, per alium; Set others about it (as Herod did these) and sit still our selves. For so, we may hap never find Him, no more then He did.

And now we have found Where, what then? It is neither in seeking nor finding,*Ve∣nimus nor Invenimus: the End of all, the Cause of all is, in the last words, Adorare Eum, to Worshipp Him. That, is all in all: And without it, all our seeing, comming, seeking, and finding is to no purpose. The Scribes, they could tell, and did tell, Where He was; but, were never the neerer for it: For, they worshipped Him not. For this End, to seeke Him.

This is acknowledged: Herod (in effect) said as much. He would know, where He were (faigne) and, if they will bring him word where, he will come too and worshipp Him,* that he will. None of that worshipp. If he find Him, his Worshipping will prove Worry∣ing: As did appeare, by a sort of seely poore Lambes, that he worryed, when he could not have his will on CHRIST. Thus he, at His Birth.

And, at His death, the other Herod, He sought Him too: but it was, that he and his Soldiers might make them-selves sport with Him. Such seeking there is otherwhile.* And such worshipping; As they, in the Iudgment Hall, worshipped Him, with Ave Rex, and then gave Him a bobb blind-fold. The Worlds worship of Him, for the most part.*

But, we may be bold to say, Herod was a foxe. These meane as they say:* To wor∣shipp Him they come, and worship Him they will. Will they so? Be they well ad∣vised, what they promise, before they know, whither they shall find Him in a worshippfull taking, or no? For, full little know they, Where, and and in what case, they shall find Him. What if in a stable, layd there in a manger, and the rest suitable to it; in as poor Page  146 and pitifull a plight as ever was any: More like to be abhorred then adored of such Per∣sons? Will they be as good as their word (trow?) Will they not step back at the sight, repent themselves of their iourney, and wish themselves at home againe? But, so find Him, and so finding Him, worshipp Him for all that? If they will, verily then, Great is their Faith. This, the cleerest beame of all.

*The Queen of the South, (who was a figure of these Kings of the East) she came as great a iourney, as these. But when she came, she found a King indeed, King Salomon in all his Royaltie. Saw a Glorious King, and a Glorious Court about him. Saw him, and heard him: Tried him, with many hard questions, received satisfaction of them all. This, was worth her comming. Weigh, what she found, and what these heere: As poor and unlikely a birth, as could be, ever to prove a King, or any great matter. No sight, to comfort them; Nor a word, for which they any whit the wiser: Nothing, worth their travaile. Weigh these togither, and great odds will be found between her faith, and theirs. Theirs, the greater farr.

Well, they will take Him, as they find Him: And, all this notwithstanding, worship Him for all that. The starr shall make amends for the Manger: And, for stella Ejus, they will dispense with Eum.

And, what is it to Worship? Some great matter (sure) it is, that Heaven and Earth, the starrs and the Prophetts (thus) do but serve to lead them, and conduct us to. For, all (we see) ends in Adorare: Scriptura et Mundus ad hoc sunt, ut colatur qui creavit, et adoretur qui inspiravit; The Scripture and World are but to this end, that He, that created the one, and inspired the other, might be but worshipped. Such reckoning did these seem to make of it,* heer. And such, the Great Treasurer of the Queen Candace. These came from the Mountaines in the East; He, from the uttermost part of Aethiopia came, and came for no other end, but only this, To worship: and, when they had done that, home againe. Tanti est Adorare. Worth the while, worth our comming, if (comming) we do but that; but worship, and nothing els. And so I would have men accompt of it.

To tell you, what it is in particular, I must put you over to the XI. Verse, where it is set downe, what they did, when they worshipped. It is set downe in two Acts 〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉; Falling downe, and Offering. Thus did they; thus we to doe: We to do the like, when we will Worshipp. These two are all: and more then these, we find not.

We can worship GOD but three wayes: We have but three things, to worship Him withall: 1 The Soule, He hath inspired; 2 The body, He hath ordeined us; And, the Worldly Goods, He hath vouchsafed to blesse us withall. We, to worship Him, with all, seeing there is but one reason for all.

If He breathed into us our Soule, but framed not our Body (but some other did that) Neither bow your knee, nor uncover your head, but keep on your hatts, and sitt even as you do hardly. But, if He have framed that Body of yours, and every mem∣ber of it, let Him have the honour both of head, and knee, and every member els.

Againe, if it be not He, that gave us our worldly goods, but some bodie els; what He gave not, that with-hold from Him, and spare not. But, if all come from Him, all to returne to Him: If He sent all, to be worshipped with all. And this (in good sooth) is but Rationabile obsequium (as the Apostle calleth it.*) No more, then Reason would, we should worship Him withall.

Els, if all our worship be inward onely; with our hearts, and not our hatts (as some fondly imagine;) we give Him but one of three: We put Him to His Thirds; Bid Him, Be content with that, He getts no more but inward worship. That is out of the Text, quite. For, though (I doubt not, but) these heere performed that also; yet, here it is not. Saint Matthew mentions it not: It is not to be seene: No Vidimus on it. And the Text is a Vidimus; and, of a Starre; that is, of an Outward visible worship, to be seene of all. There is a Vidimus upon the worship of the Bodie, it may be seene: Procidentes. Let us see you fall downe. So is there, upon the worship with our worldly goods, that may be seene and felt: Offerentes. Let us see, whither, and what you offer.Page  147 With both which (no lesse, then with the soule) GOD is to be worshipped. Glorifi GOD with your bodies, for they are GOD's (saith the Apostle.*) Honour GOD with your substance, for He hath blessed your store (saith SALOMON.*) It is the Precept of a Wise King; of one, there: It is the Practise of more then one; of these three, heere. Specially, now: For, CHRIST hath now a bodie; for which, to do Him woship with our bodies. And, now, He was made poore, to make us rich: and so, offeen••s will do well, comes very fitt.

To enter further into these two, would be too long; (and indeed, they be not in our Verse heere;) And so, for some other treatise, at some other time.

There now remaines nothing, but to include our selves, and beare our part with them, and with the Angells, and all who this day adored Him.

This was the Lode-star of the Magi: And, what were they? Gentiles: So are we. But,* if it must be ours, then we are to go with them: Vade, & fac similiter, Go, and do likewise. It is Stella Gentium; but idem agentium: The Gentiles starre; but, such Gentils, as over∣take these and keepe company with them. In their [Dicentes,] Confessing thir faith freely: In their [Vidimus,] Grounding it throughly: In their [Venimus,] Hasting to come to Him speedily: In their [Vbi est?] Enquiring Him out diligently: And in their [Adorare Eum] worshipping Him devoutly. Per omnia doing as these did: Worship∣ping, and thus worshiping; Celebrating, and thus celebrating the Feast of His BIRTH.

We cannot say, Vidimus stellam: The starre is gone long since; Not (now) to be seene. Yet (I hope) for all that, that Venimus adorare, we be come hither to wor∣ship. It will be the more acceptable, if not seeing it, we worship (though.) It is enough, we read of it in the Text; we see it, there. And indeed (as I said;) It skills not for the starre in the firmament, if the same Day-star be risen in our hearts, that was in theirs; and the same bames of it to be seene, all five. For then, we have our part in it, no lesse; nay, full out as much as they: And, it will bring us, whither it brought them, to CHRIST. Who, at His second appearing in glorie, shall call forth these Wise men, and all those that have ensued the steppes of their Faith; and that upon the reason spe∣cified in the Text: For, I have seene their Starre shining and shewing forth it selfe by the like beames: And, as they came to worship me, so am I come to do them worship. A Ve∣nite, then; for a Venimus, now. Their starre I have seene, and give them a place above, among the starres. They fell downe: I will lift them up, and exalt them. And, as they offered to me; so am I come to bestow on them, and to reward them, with the endlesse joy, and blisse, of my Hea∣venly Kingdome. To which, &c.