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"When Jesus was born in Bethlehem of Judaea in the days of Herod the king, behold, there came wise men from the east to Jerusalem, saying, Where is He that is born King of the Jews? for we have seen His star in the east, and are come to worship Him." 

We have need of much wakefulness, and many prayers, that we may arrive at the interpretation of the passage now before us, and that we may learn who these wise men were, and whence they came, and how; and at whose persuasion, and what was the star. Or rather, if ye will, let us first bring forward what the enemies of the truth say. Because the devil hath blown upon them with so. violent a blast, as even from this passage try to arm them against the words of truth. 

What then do they allege? "Behold," say they, "even when Christ was born a star appeared; which is a sign that astrology may be depended on." How then, if He had His birth according to that law, did He put down astrology, and take away fate, and stop the mouths of demons, and cast out error, and overthrow all such sorcery? 

And what moreover do the wise men learn from the star of itself? That He was King of the Jews? And yet He was not king of this kingdom; even as He said also to Pilate, "My kingdom is not of this world." At any rate He made no display of this kind, for He had neither guards armed with spear or shield, nor horses, nor chariots of mules, nor any other such thing around Him; but He followed this life of meanness and poverty, carrying about with Him twelve men of mean estate. 

And even if they knew Him to be a king, for what intent are they come? For surely this is not the business of astrology, to know from the stars who are born, but from the hour when men are born to predict what shall befall them: so it is said. But these were neither present with the mother in her pangs, nor did they know the time when He was born, neither did they, beginning at that moment, from the motion of the stars compute what was to happen: but conversely, having a long time before seen a star appear in their own country, they come to see Him that was born. 

Which circumstance in itself would afford a still greater difficulty even than the former. For what reason induced them, or the hope of what benefits, to worship one who was king so far off? Why, had He been to reign over themselves, most assuredly not even so would the circumstance be capable of a reasonable account. To be sure, if He had been born in royal courts, and with His father, himself a king, present by Him, any one would naturally say, that they, from a wish to pay court to the father, had worshipped the child that was born, and in this way were laying up for themselves beforehand much ground of patronage. But now when they did not so much as expect Him to be their own king, but of a strange nation, far distant from their country, neither seeing Him as yet grown to manhood; wherefore do they set forth on so long a journey, and offer gifts, and this when dangers were sure to beset their whole proceeding? For both Herod, when he heard it, was exceedingly troubled, and the whole people was confounded on being told of these things by them. 

"But these men did not foresee this." Nay, this is not reasonable. For let them have been ever so foolish, of this they could not be ignorant, that when they came to a city under a king, and proclaimed such things as these, and set forth another king besides him who then reigned, they must needs be bringing down on themselves a thousand deaths. 

2. And why did they at all worship one who was in swaddling clothes? For if He had been a grown man, one might say, that in expectation of the succor they should receive from Him, they cast themselves into a danger which they foresaw; a thing however to the utmost degree unreasonable, that the Persian, the barbarian, and one that had nothing in common with the nation of the Jews, should be willing to depart from his home, to give up country, and kindred, and friends, and that they should subject themselves to another kingdom. 

But if this be foolish, what follows is much more foolish. Of what nature then is this? That after they had entered on so long a journey, and worshipped, and thrown all into confusion, they went away immediately. And what sign at all of royalty did they behold, when they saw a shed, and a manger, and a child in swaddling clothes, and a poor mother? And to whom moreover did they offer their gifts, and for what intent? Was it then usual and customary, thus to pay court to the kings that were born in every place? and did they always keep going about the whole world, worshipping them who they knew should become kings out of a low and mean estate, before they ascended the royal throne? Nay, this no one can say. 

And for what purpose did they worship Him at all? If for the sake of things present, then what did they expect to receive from an infant, and a mother of mean condition? If for things future, then whence did they know that the child whom they had worshipped in swaddling clothes would remember what was then done? But if His mother was to remind Him, not even so were they worthy of honor, but of punishment, as bringing Him into danger which they must, have foreseen. Thence at any rate it was that Herod was troubled, and sought, and pried, and took in hand to slay Him. And indeed everywhere, he who makes known the future king, supposing him in his earliest age in a private condition, doth nothing else than betray him to slaughter, and kindle against him endless warfare. 

Seest thou how manifold the absurdities appear, if we examine these transactions according to the course of human things and ordinary custom? For not these topics only, but more than these might be mentioned, containing more matter for questions than what we have spoken of. But lest, stringing questions upon questions, we should bewilder you, come let us now enter upon the solution of the matters inquired of, making a beginning of our solution with the star itself. 

3. For if ye can learn what the star was, and of what kind, and whether it were one of the common stars, or new and unlike the rest, and whether it was a star by nature or a star in appearance only, we shall easily know the other things also. Whence then will these points be manifest? From the very things that are written. Thus, that this star was not of the common sort, or rather not a star at all, as it seems at least to me, but some invisible power transformed into this appearance, is in the first place evident from its very course. For there is not, there is not any star that moves by this way, but whether it be the sun you mention, or the moon, or all the other stars, we see them going from east to west; but this was wafted from north to south; for so is Palestine situated with respect to Persia. 

In the second place, one may see this from the time also. For it appears not in the night, but in mid-day, while the sun is shining; and this is not within the power of a star, nay not of the moon; for the moon that so much surpasses all, when the beams of the sun appear, straightway hides herself, and vanishes away. But this by the excess of its own splendor overcame even the beams of the sun, appearing brighter than they, and in so much light shining out more illustriously. 

In the third place, from its appearing, and hiding itself again. For on their way as far as Palestine it appeared leading them, but after they set foot within Jerusalem, it hid itself: then again, when they had left Herod, having told him on what account they came, and were on the point of departing, it shows itself; all which is not like the motion of a star, but of some power highly endued with reason. For it had not even any course at all of its own, but when they were to move, it moved; when to stand, it stood, dispensing1 all as need required: in the same kind of way as the pillar of the cloud, now halting and now rousing up the camp of the Jews, when it was needful. 

In the fourth place, one may perceive this clearly, from its mode of pointing Him out. For it did not, remaining on high, point out the place; it not being possible for them so to ascertain it, but it came down and performed this office. For ye know that a spot of so small dimensions, being only as much as a shed would occupy, or rather as much as the body of a little infant would take up, could not possibly be marked out by a star. For by reason of its immense height, it could not sufficiently distinguish so confined a spot, and discover it to them that were desiring to see it. And this any one may see by the moon, which being so far superior to the stars, seems to all that dwell in the world, and are scattered over so great an extent of earth,-seems, I say, near to them every one. How then, tell me, did the star point out a spot so confined, just the space of a manger and shed, unless it left that height and came down, and stood over the very head of the young child? And at this the evangelist was hinting when he said, "Lo, the star went before them, till it came and stood over where the young Child was." 

4. Seest thou, by what store of proofs this star is shown not to be one of the many, nor to have shown itself according to the order of the outward creation? And for what intent did it appear? To reprove the Jews for their insensibility, and to cut off from them all occasion of excuse for their willful ignorance. For, since He who came was to put an end to the ancient polity, and to call the world to the worship of Himself, and to be worshipped in all land and sea, straightway, from the beginning, He opens the door to the Gentiles, willing through strangers to admonish His own people. Thus, because the prophets were continually heard speaking of His advent, and they gave no great heed, He made even barbarians come from a far country, to seek after the king that was among them. And they learn from a Persian tongue first of all, what they would not submit to learn from the prophets; that, if on the one hand they were disposed to be candid, they might have the strongest motive for obedience; if, on the other hand, they were contentious, they might henceforth be deprived of all excuse. For what could they have to say, who did not receive Christ after so many prophets, when theysaw that wise men, at the sight of a single star, had received this same, and had worshipped Him who was made manifest. Much in the same way then as He acted in the case of the Ninevites, when He sent Jonas, and as in the case of the Samaritan and the Canaanitish women; so He did likewise in the instance of the magi. For this cause He also said, "The men of Nineveh shall rise up, and shall condemn:" and, "the Queen of the South shall rise up, and shall condemn this generation:"2 because these believed the lesser things, but the Jews not even the greater. 

"And wherefore," one may say, "did He attract them by such a vision?" Why, how should He have done? Sent prophets? But the magi would not have submitted to prophets. Uttered a voice from above? Nay, they would not have attended. Sent an angel? But even him they would have hurried by. And so for this cause dismissing all those means, God calleth them by the things that are familiar, in exceeding condescension; and He shows a large and extraordinary star, so as to astonish them, both at the greatness and beauty of its appearance, and the manner of its course. 

In imitation of this, Paul also reasons with the Greeks from an heathen altar, and brings forward testimonies from the poets.3 And not without circumcision doth he harangue the Jews. Sacrifices he makes the beginning of his instruction to them that are living under the law. For, since to every one what is familiar is dear, both God, and the men that are sent by Him, manage things on this principle with a view to the salvation of the world. Think it not therefore unworthy of Him to have called them by a star; since by the same rule thou wilt find fault with all the Jewish rites also, the sacrifices, and the purifications, and the new moons, and the ark, and the temple too itself, For even these derived their origin from Gentile grossness.4 Yet for all that, God, for the salvation of them that were in error, endured to be served by these things, whereby those without were used to serve devils; only He slightly altered them; that He might draw them off by degrees from their customs, and lead them towards the highest wisdom. Just so He did in the case of the wise men also, not disdaining to call them by sight of a star, that He might lift them higher ever after. Therefore after He hath brought them, leading them by the hand, and hath set them by the manger; it is no longer by a star, but by an angel that He now discourses unto them. Thus did they by little and little become better men. 

This did He also with respect to them of Ascalon, and of Gaza. For those five cities too (when at the coming of the ark they had been smitten with a deadly plague, and found no deliverance from the ills under which they lay)-the men of them called their prophets, and gathered an assembly, and sought to discover an escape from this divine scourge. Then, when their prophets said that they should yoke to the ark heifers untamed, and having their first calves, and let them go their way, with no man to guide them, for so it would be evident whether the plague was from God or whether it was any accident which brought the disease;-("for if," it is said, "they break the yoke in pieces for want of practice, or turn where their calves are lowing, 'it is a chance that hath happened;'5 but if they go on right, and err not from the way, and neither the lowing of their young, nor their ignorance of the way, have any effect on them, it is quite plain that it is the hand of God that hath visited those cities:")-when, I say, on these words of their prophets the inhabitants of those cities obeyed and did as they were commanded, God also followed up the counsel of the prophets, showing condescension in that instance also, and counted it not unworthy of Himself to bring to effect the prediction of the prophets, and to make them seem trustworthy in what they had then said. For so the good achieved was greater, in that His very enemies themselves bore witness to the power of God; yea, their own teachers gave their voice concerning Him. And one may see many other such things brought about by God. For what took place with respect to the witch,6 is again like this sort of dispensation; which circumstance also you will now be able to explain from what hath been said. 

With respect to the star, we have said these things, and yet more perhaps may be said by you; for, it is said, "Give occasion to a wise man, and he will be yet wiser:"7 but we must now come to the beginning of what hath been read. 

5. And what is the beginning? "When Jesus was born in Bethlehem of Judaea, in the days of Herod the king, behold, there came wise men from the east to Jerusalem." While wise men followed under the auspices of a star, these believed not, with prophets even sounding in their ears. But wherefore cloth he mention to us both the time and the place, saying, "in Bethlehem," and "in the days of Herod the king?" And for what reason doth he add his rank also? His rank, because there was also another Herod, he who slew John: but that was a tetrarch, this a king. And the place likewise, and the time, he puts down, to bring to our remembrance ancient prophecies; whereof one was uttered by Micah, saying, "And thou, Bethlehem, in the land of Judah, art by no means the least among the princes of Judah;"8 and the other by the patriarch Jacob, distinctly marking out to us the time, and setting forth the great sign of His coming. For, "A ruler," saith he, "shall not fail out of Judah, nor a leader out of his loins, until He come for whom it is appointed, and He is the expectation of the Gentiles."9 

And this again is worth inquiry, whence it was that they came to entertain such a thought, and who it was that stirred them up to this. For it doth not seem to me to be the work of the star only, but also of God, who moved their soul; which same kind of thing He did also in the case of Cyrus, disposing him to let the Jews go. He did not however so do this as to destroy their free will, since even when He called Paul from above by a voice, He manifested both His own grace and Paul's obedience. 

And wherefore, one may ask, did He not reveal this to all the wise men of the East? Because all would not have believed, but these were better prepared than the rest; since also there were countless nations that perished, but it was to the Ninevites only that the prophet was sent; and there were two thieves on the cross, but one only was saved. See at least the virtue of these men, not only by their coming, but also by their boldness of speech. For so that they may not seem to be a sort of impostors,10 they tell who showed them the way, and the length of their journey; and being come, they had boldness of speech: "for we are come," that is their statement, "to worship Him:" and they were afraid neither of the people's anger, nor of the tyranny of the king. Whence to me at least they seem to have been at home also teachers of their countrymen.11 For they who here did not shrink from saying this, much more would they speak boldly in their own country, as having received both the oracle from the angel, and the testimony from the prophet. 

6. But "when Herod," saith the Scripture, "had heard, he was troubled, and all Jerusalem with him." Herod naturally, as being king, and afraid both for himself and for his children; but why Jerusalem? Surely the prophets had foretold Him a Saviour, and Benefactor, and a Deliverer from above. Wherefore then was Jerusalem12 troubled? From the same feeling which caused them before also to turn away from God when pouring His benefits on them, and to be mindful of the flesh-pots of Egypt, while in the enjoyment of great freedom. 

But mark, I pray thee, the accuracy of the prophets. For this selfsame thing also had the prophet foretold from the first,13 saying, "They would be glad, if they had been burnt with fire; for unto us a Child is born, unto us a Son is given."14 

But nevertheless, although troubled, they seek not to see what hath happened, neither do they follow the wise men, nor make any particular inquiry; to such a degree were they at once both contentious and careless above all men. For when they had reason rather to pride themselves that the king was born amongst them, and had attracted to Him the land of the Persians, and they were on the point of having all subject to them, as though their affairs had advanced towards improvement, and from the very outset His empire had become so glorious; nevertheless, they do not even for this become better. And yet they were but just delivered from their captivity there; and it was natural for them to think (even if they knew none of those things that are high and mysterious, but formed their judgment from what is present only), "If they thus tremble before our king at His birth, much more when grown up will they fear and obey Him, and our estate will be more glorious than that of the barbarians." 

7. But none of these things thoroughly awakens them, so great was their dullness, and with this their envy also: both which we must with exact care root out of our mind; and he must be more fervent than fire who is to stand in such an array. Wherefore also Christ said, "I am come to send fire on earth, and I would it were already kindled."15 And the Spirit on this account appears in fire. 

But we are grown more cold than a cinder, and more lifeless than the dead; and this, when we see Paul soaring above the Heaven, and the Heaven of Heaven, and more fervent than any flame, conquering and overpassing all things, the things beneath, and the things above; the things present, and the things to come; the things that are, and the things that are not. 

But if that example be too great for thee, in the first place, this saying itself cometh of sloth; for what had Paul more than thou, that thou shouldest say emulation of him is to thee impossible? However, not to be contentious, let us leave Paul, and consider the first believers, who cast away both goods and gains, together with all worldly care and worldly leisure, and devoted themselves to God entire, every night and day giving attendance on the teaching of the word. For such is the fire of the Spirit, it suffers us not to have any desire for the things that are here, but removes us to another love. For this cause, he who hath set his love on such things as these, though what he hath must be given away, or luxury or glory laughed to scorn, or his very soul yielded up, he doeth all these things with perfect ease. For the warmth of that fire entering into the soul casts out all sluggishness, and makes him whom it hath seized more light than anything that soars; and thenceforth overlooking the things that are seen, such a one abides in continual compunction, pouring forth never-ceasing fountains of tears, and thence reaping fruit of great delight. For nothing so binds and unites unto God as do such tears. Such a one, though he be dwelling in the midst of cities, spends his time as in a desert, and in mountains and woods; none of them that are present doth he see, neither feel any satiety of such lamentations; whether it be for himself, or for the negligences of others, that he is weeping. For this cause God blessed these above all the rest of men, saying, "Blessed are they that mourn." 

8. And how saith Paul, "Rejoice in the Lord alway?"16 The joy he is speaking of is what springs from those tears. For as men's joy for the world's sake hath a sorrow17 in the same lot with it, even so godly tears are a germ of perpetual and unfading joy. In this way the very harlot became more honorable than virgins when seized by this fire. That is, being thoroughly warmed by repentance, she was thenceforth carried out of herself by her longing desire toward Christ; loosing her hair, and drenching with her tears His holy feet, and wiping them with her own tresses, and exhausting the ointment.18 And all these were outward resuits, but those wrought in her mind were far more fervent than these; which things God Himself alone beheld. And therefore, every one, when he hears, rejoices with her and takes delight in her good works, and acquits her of every blame. But if we that are evil pass this judgment, consider what sentence she obtained from that God who is a lover of mankind; and how much, even before God's gifts, her repentance caused her to reap in the way of blessing. 

For much as after a violent burst of rain, there is a clear open sky; so likewise when tears are pouring down, a calm arises, and serenity, and the darkness that ensues on our sins quite disappears. And like as by water and the spirit, so by tears and confession are we cleansed the second time; unless we be acting thus lot display and vanity: for as to a woman whose tears were of that sort, I should call her justly condemnable, more than if she decked herself out with19 lines and coloring. For I seek those tears which are shed not for display, but in compunction; those which trickle down secretly and in closets, and in sight of no man, softly and noiselessly; those which arise from a certain depth of mind, those shed in anguish and in sorrow, those which are for God alone; such as were Hannah's, for "her lips moved," it is said, "but her voice was not heard;"20 however, her tears alone uttered a cry more clear than any trumpet. And because of this, God also opened her womb, and made the hard rock a fruitful field. 

If thou also weep thus, thou art become a follower of thy Lord. Yea, for He also wept, both over Lazarus, and over the city; and touching Judas He was greatly troubled. And this indeed one may often see Him do, but nowhere laugh, nay, nor smile but a little; no one at least of the evangelists hath mentioned this. Therefore also with regard to Paul, that he wept, that he did so three years night and day,21 both he hath said of himself, and others say this of him; but that he laughed, neither hath he said himself anywhere, neither hath so much as one other of the saints, either concerning him, or any other like him; but this is said of Sarah only,22 when she is blamed, and of the son of Noe, when for a freeman he became a slave.23 

9. And these things I say, not to suppress24 all laughter, but to take away dissipation of mind. For wherefore, I pray thee, art thou luxurious and dissolute, while thou art still liable to such heavy charges, and are to stand at a fearful judgment-seat, and to give a strict account of all that hath been done here? Yes: for we are to give an account both of what we have sinned willingly, and what against our will:-for "whosoever shall deny me," saith He, "before men, him will I also deny before my Father:"25 -and surely such a denial is against our will; but nevertheless it doth not escape punishment, but of it too we have to give account:-both of what we know, and of what we do not know; "For I know nothing by myself," saith one, "yet am I not hereby justified:"26 -both for what we have done in ignorance, and what in knowledge; "For I bear them record," it is said, "that they have a zeal of God, but not according to knowledge;"27 but yet this cloth not suffice for an excuse for them. And when writing to the Corinthians also he saith, "For I fear, lest by any means, as the serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity that is in Christ."28 

The things then being so great, for which thou art to give account, dost thou sit laughing and talking wittily, and giving thyself up to luxury? "Why," one may say, "if I did not so, but mourned, what would be the profit?" Very great indeed; even so great, as it is not possible so much as to set it forth by word. For while, before the temporal tribunals, be thy weeping ever so abundant, thou canst not escape punishment after the sentence; here, on the contrary, shouldest thou only sigh, thou hast annulled the sentence, and hast obtained pardon. Therefore it is that Christ discourses to us much of mourning, and blesses them that mourn, and pronounces them that laugh wretched. For this is not the theatre for laughter, neither did we come together for this intent, that we may give way to immoderate mirth, but that we may groan, and by this groaning inherit a kingdom. But thou, when standing by a king, dost not endure so much as merely to smile; having then the Lord of the angels dwelling in thee, dost thou not stand with trembling, and all due self-restraint, but rather laughest, oftentimes when He is displeased? And dost thou not consider that thou provokest Him in this way more than by thy sins? For God is not wont to turn Himself away so much from them that sin, as from those that are not awestruck after their 

But for all this, some are of so senseless a disposition, as even after these words to say, "Nay, far be it from me to weep at any time, but may God grant me to laugh and to play all my days." And what can be more childish than this mind? For it is not God that grants to play, but the devil. At least hear, what was the portion of them that played. "The people," it is said, "sat down to eat and drink, and rose up to play."29 Such were they at Sodore, such were they at the time of the deluge. For touching them of Sodom likewise it is said, that "in pride, and in plenty, and in fullness of bread, they waxed wanton."30 And they who were in Noah's time, seeing the ark a preparing for so many years, lived on in senseless mirth, forseeing nought of what was coming. For this cause also the flood came and swept them all away, and wrought in that instant the common shipwreck of the world. 

Ask not then of God these things, which thou receivest of the devil. For it is God's part to give a contrite and humbled heart, sober, self-possessed, and awestruck, full of repentance and compunction. These are His gifts, forasmuch as it is also of these things that we are most in need. Yes, for a grievous conflict is at hand, and against the powers unseen is our wrestling; against "the spiritual wickednesses"31 our fight, "against principalities, against powers" our warfare: and it is well for us, if when we are earnest and sober and thoroughly awakened, we can be able to sustain that savage phalanx. But if we are laughing and sporting, and always taking things easily, even before the conflict, we shall be overthrown by our own remissness. 

10. It becometh not us then to be continually laughing, and to be dissolute, and luxurious, but it belongs to those upon the stage, the harlot women, the men that are trimmed for this intent, parasites, and flatterers; not them that are called unto heaven, not them that are enrolled into the city above, not them that bear spiritual arms, but them that are enlisted on the devil's side. For it is he, yea, it is he, that even made the thing an art, that he might weaken Christ's soldiers, and soften the nerves of their zeal. For this cause he also built theatres in the cities, and having trained those buffoons, by their pernicious influence he causes that kind of pestilence to light upon the whole city, persuading men to follow those things which Paul bade us flee, "foolish talking and jesting."32 And what is yet more grievous than these things is the subject of the laughter. For when they that act those absurd things utter any word of blasphemy or filthiness, then many among the more thoughtless laugh and are pleased, applauding in them what they ought to stone them for; and drawing down on their own heads by this amusement the furnace of fire. For they who praise the utterers of such words, it is these above all who induce men so to speak: wherefore they must be more justly accountable for the penalty allotted to these things. For were there no one to be a spectator in such cases. neither would there be one to act; but when they see you forsaking your workshops, and your crafts, and your income from these, and in short everything, for the sake of continuing there, they derive hence a greater forwardness, and exert a greater diligence about these things. 

And this I say, not freeing them from reproof, but that ye may learn that it is you chiefly who supply the principle and root of such lawlessness; ye who consume your whole day on these matters, and profanely exhibit the sacred things of marriage, and make an open mock of the great mystery. For not even he who acts these things is so much the offender, as thou art before him; thou who biddest him make a play on these things, or rather who not only biddest him, but art even zealous about it, taking delight, and laughing, and praising what is done, and in every way gaining strength for such workshops of the devil. 

Tell me then, with what eyes wilt thou after this look upon thy wife at home, having seen her insulted there? Or how dost thou not blush being put in mind of the partner of thy home, when thou seest nature herself put to an open shame? Nay, tell me not, that what is done is acting; for this acting hath made many adulterers, and subverted many families. And it is for this most especially that I grieve, that what is done doth not so much as seem evil, but there is even applause and clamor, and much laughter, at commission of so foul adultery. What sayest thou? that what is done is acting? Why, for this selfsame reason they must be worthy of ten thousand deaths, that what things all laws command men to flee, they have taken pains to imitate. For if the thing itself be bad, the imitation thereof also is bad. And I do not yet say how many adulterers they make who act these scenes of adultery, how they render the spectators of such things bold and shameless; for nothing is more full of whoredom and boldness than an eye that endures to look at such things. 

And thou in a market-place wouldest not choose to see a woman stripped naked, or rather not even in a house, but callest such a thing an outrage. And goest thou up into the theatre, to insult the common nature of men and women, and disgrace thine own eyes? For say not this, that she that is stripped is an harlot; but that the nature is the same, and they are bodies alike, both that of the harlot, and that of the free-woman. For if this be nothing amiss, what is the cause that if thou were to see this done in a market place, thou wouldest both hasten away thyself, and drive thence her who was behaving herself unseemly? Or is it that when we are apart, then such a thing is outrageous, but when we are assembled and all sitting together, it is no longer equally shameful? Nay, this is absurdity and a disgrace, and words of the utmost madness; and it were better to besmear the eyes all over with mud and mire than to be a spectator of such a transgression. For surely mire is not so much an hurt to an eye, as an unchaste sight, and the spectacle of a woman stripped naked. Hear, for example, what it was that caused nakedness at the beginning, and read the occasion of such disgrace. What then did cause nakedness? Our disobedience,33 and the devil's counsel. Thus, from the first, even from the very beginning, this was his contrivance. Yet they were at least ashamed when they were naked, but ye take a pride in it; "having," according to that saying of the apostle, "your glory in your shame."34 

How then will thy wife thenceforward look upon thee, when thou art returned from such wickedness? how receive thee? how speak to thee, after thou hast so publicly put to shame the common nature of woman, and art made by such a sight the harlots' captive and slave?35 

Now if ye grieve at hearing these things, I thank you much, for "who is he that maketh me glad, but he which is made sorry by me?"36 Do not then ever cease to grieve and be vexed for them, for the sorrow that comes of such things will be to you a beginning of a change for the better. For this cause I also have made my language the stronger, that by cutting deeper I might free you from the venom of them that intoxicate you; that I might bring you back to a pure health of soul; which God grant we may all enjoy by all means, and attain unto the rewards laid up for these good deeds; by the grace and love towards man of our Lord Jesus Christ, to whom be glory and dominion forever and ever. Amen. 

"And when he had gathered all the chief priests and scribes of the people together, he demanded of them where Christ should be born. And they said unto him, in Bethlehem of Judaea." 

Seest thou how all things are done to convict the Jews? how, as long as He was out of their sight, the envy had not yet laid hold of them, and they rehearsed the testimonies of Him with truth; but when they saw the glory that arose from the miracles, a grudging spirit possessed them, and thenceforth they betrayed the truth. 

However, the truth was exalted by all things, and strength was the more gathered for it even by its enemies. See for example in this very case, how wonderful and beyond expectation are the results secretly provided for.1 For both the barbarians and the Jews do the same time alike learn something more of one another, and teach one another. Thus the Jews, for their part, heard from the wise men, that a star also had proclaimed Him in the land of the Persians; the wise men, in their turn, were informed by the Jews that this Man, whom the star proclaimed, prophets also had made known from a long time of old. And the ground2 of their inquiry was made to both an occasion of setting forth clearer and more perfect instruction; and the enemies of the truth are compelled even against their will to read the writings in favor of the truth, and to interpret the prophecy; although not all of it. For having spoken of Bethlehem, and how that out of it He shall come that should rule Israel, they proceed not afterwards to add what follows, out of flattery to the king. And what was this? That "His goings forth are from of old, from everlasting." 

2. "But why," one may say, "if He was to come from thence, did He live in Nazareth after the birth, and obscure the prophecy?" Nay, He did not obscure it, but unfolded it the more. For the fact, that while His mother had her constant residence in the one place, He was born in the other, shows the thing to have been done by a Divine dispensation.3 

And for this cause, let me add, neither did He remove from thence straightway after His birth, but abode forty days, giving opportunity to them that were disposed to be inquisitive to examine all things accurately. Because there were in truth many things to move them to such an inquiry, at least if they had been disposed to give heed to them. Thus at the coming of the wise men the whole city was in a flutter,4 and together with the city the king, and the prophet was brought forward, and a court of high authority was summoned; and many other things too were done there, all which Luke relates minutely. Such were what concerns Anna, and Simeon, and Zacharias, and the angels, and the shepherds; all which things were to the attentive sufficient to give hints for ascertaining what had taken place. For if the wise men, who came from Persia, were not ignorant of the place, much more might they, whose abode it was, acquaint themselves with these things. 

He manifested Himself then from the beginning by many miracles, but when they would not see, He hid Himself for a while, to be again revealed from another more glorious beginning. For it was no longer the wise men, nor the star, but the Father from above that proclaimed Him at the streams of Jordan; and the Spirit likewise came upon Him, guiding that voice to the head of Him just baptized; and John, with all plainness of speech, cried out everywhere in Judaea, till inhabited and waste country alike were filled with that kind of doctrine; and the witness too of the miracles, and earth, and sea, and the whole creation, uttered in His behalf a distinct voice. But at the time of the birth, just so many things happened as were fitted quietly to mark out Him that was come. Thus, in order that the Jews might not say, "We know not when He was born, nor whereabouts," both all these events in which the wise men were concerned were brought about by God's providence, and the rest of the things which we have mentioned; so that they would have no excuse to plead, for not having inquired into that which had come to pass. 

But mark also the exactness of the prophecy. For it does not say, "He will abide" in Bethlehem," but "He will come put" thence." So that this too was a subject of prophecy, His being simply born there. 

Some of them, however, being past shame, say that these things were spoken of Zerubbabel. But how can they be right? For surely "his goings forth" were not "from of old, from everlasting."5 And how can that suit him which is said at the beginning, "Out of thee shall He come forth:" Zorobabel not having been born in Judaea, but in Babylon, whence also he was called Zorobabel,6 because he had his origin there? And as many as know the Syrians' language know what I say. 

And together with what hath been said, all the time also since these things is sufficient to establish the testimony. For what saith he? "Thou art not the least among the princes of Judah," and he adds the cause of the pre-eminence, saying, "out of thee shall He come." But no one else hath made that place illustrious or eminent, excepting Him alone. For example: since that birth, men come from the ends of the earth to see the manger, and the site of the shed. And this the prophet foretold aloud from the first, saying, "Thou art not the least among the princes of Judah;" that is, among the heads of tribes. By which expression he comprehended even Jerusalem.7 But not even so have they given heed, although the advantage passes on to themselves. Yea, and because of this the prophets at the beginning discourse nowhere so much of His dignity, as touching the benefit which accrued to them by Him. For so, when the Virgin was bearing the child, he saith, "Thou shalt call His name Jesus;"8 and he gives the reason saying, "for He shall save His people from their sins." And the wise men too said not, "Where is the Son of God?" but "He that is born King of the Jews." And here again it is not affirmed, "Out of thee shall come forth" the Son of God, but "a Governor, that shall feed my people Israel."9 For it was needful to converse with them at first, setting out in a tone of very exceeding condescension, test they should be offended; and to preach what related to their salvation in particular, that hereby they might be the rather won over. At any rate, all the testimonies that are first cited, and for which it was the season immediately at the time of the birth, say nothing great, nor lofty concerning Him, nor such as those subsequent to the manifestation of the miracles; for these discourse more distinctly concerning His dignity. For instance, when after many miracles children were singing hymns unto Him, hear what saith the prophet, "Out of the mouth of babes and sucklings Thou hast perfected praise."10 And again, "I will consider the Heavens, the works of Thy fingers;" which signifies Him to be Maker of the universe. And the testimony too, which was produced after the ascension, manifests His equality with the Father; thus saying, "The Lord said unto my Lord, Sit Thou on my right hand."11 And Isaiah too saith, "He that riseth up to rule over the Gentiles, in Him shall the Gentiles trust."12 

But how saith he that Bethlehem is "not the least among the princes of Judah?" for not in Palestine alone, but in the whole world, the village hath become conspicuous. Why, so far he was speaking to Jews; wherefore also he added, "He shall feed my people Israel." And yet He fed the whole world; but as I have said, He is fain not to offend as yet, by revealing what He hath to say touching the Gentiles. 

But how was it, one may say, that He did not feed the Jewish people? I answer, first, this too is accomplished: for by the term Israel in this place, he figuratively meant such as believed on Him from among the Jews. And Paul interpreting this, saith, "For they are not all Israel, which are of Israel,"13 but as many as have been born by faith and promise. And if He did not feed them all, this is their own fault and blame. For when they ought to have worshipped with the wise men, and have glorified God that such a time was come, doing away all their sins (for not a word was spoken to them of judgments set, or of accounts to be given, but of a mild and meek Shepherd); they for their part do just the contrary, and are troubled, and make disturbance, and go on continually framing plots without end. 

3. "Then Herod, when he had privily called the wise men, inquired of them diligently14 what time the star appeared:"15 

Attempting to slay that which was born,-an act of extreme idiotcy16 not of madness only; since what had been said and done was enough to have withholden him from any such attempt. For those occurrences were not after the manner of man. A star, I mean, calling the wise men from on high; and barbarians making so long a pilgrimage, to worship Him that lay in swaddling clothes and a manger; and prophets too from of old, proclaiming beforehand all this;-these and all the rest were more than human events: but nevertheless, none of these things restrained him. For such a thing is wickedness. It falls foul of itself, and is ever attempting impossibilities. And mark his utter folly. If on the one hand he believed the prophecy, and accounted it to be unchangeable, it was quite clear that he was attempting impossibilities; if again he disbelieved, and did not expect that those sayings would come to pass, he need not have been in fear and alarm, nor have formed any plot on that behalf. So that in either way his craft was superfluous. 

And this too came of the utmost folly, to think that the wise men would make more account of him than of the Child that was born, for the sake of which they had come so long a journey. For if, before they saw, they were so inflamed with longing for Him; after they had seen with their eyes, and been confirmed by the prophecy, how hoped he to persuade them to betray the young Child to him? 

Nevertheless, many as were the reasons to withhold him, he made the attempt; and having "privily called the wise men, he inquired of them."17 Because he thought that Jews would be concerned in favor of the Child, and he never could expect that they would fall away unto such madness as to be willing to give up to His enemies their Protector and Saviour, and Him who was come for the deliverance of their nation. On account of this he both calls them privily, and seeks the time not of the Child, but of the star: thereby marking out the object of his chase so as to include far more than it.18 For the star, I think, must have appeared a long time before. It was a long time which the wise men had to spend on their journey. In order, therefore, that they might present themselves just after His birth (it being meet for Him to be worshipped in His very swaddling clothes, that the marvellous and strange nature of the thing might appear), the star, a long time before, makes itself visible. Whereas if at the moment of His birth in Palestine, and not before, it had been seen by them in the East, they, consuming a long time in their journey, would not have seen Him in swaddling clothes on their arrival. As to his slaying the children "from two years old and under," let us not marvel; for his wrath and dread, for the sake of a fuller security, added very much to the time, so that not one might escape. 

Having therefore called them, he saith, "Go and search diligently19 for the young Child; and when ye have found Him, bring me word again, that I may come and worship Him also."20 

Seest thou his extreme folly? Why, if thou sayest these things in sincerity, wherefore dost thou inquire privily? But if intending to plot against Him, how is it thou dost not perceive, that from the fact of their being asked secretly the wise men will be able to perceive thy craft? But as I have already said, a soul taken captive by any wickedness becomes more utterly senseless than any thing. 

And he said not, "go and learn concerning the King," but "concerning the young Child;" for he could not even endure to call Him by the name of His dominion. 

4. But the wise men perceive nothing of this, by reason of their exceeding reverence (for they never could have expected that he could have gone on to so great wickedness, and would have attempted to form plots against a dispensation so marvellous): and they depart suspecting none of these things, but from what was in themselves auguring all that would be in the rest of mankind. 

"And, lo! the star, which they saw in the east, went before them."21 

For therefore only was it hidden, that having lost their guide, they might come to be obliged to make inquiry of the Jews, and so the matter might be made evident to all. Since after they have made inquiries, and have had His enemies22 for informants, it appears to them again. And mark how excellent was the order; how in the first place after the star the people23 of the Jews receives them, and the king, and these bring in the prophecy to explain what had appeared: how next, after the prophet, an angel again took them up and taught them all things; but for a time they journey from Jerusalem to Bethlehem by the guidance of the star, the star again journeying with them from that place also; that hence too thou mightest learn, that this was not one of the ordinary stars, for there is not so much as one star that hath this nature. And it not merely moved, but "went before them," drawing and guiding them on in mid-day. 

"But what need of this star any more," one may ask, "when the place was ascertained?" In order that the Child also might be seen. For there was not anything to make Him manifest, since the house was not conspicuous, neither was His mother glorious, or distinguished. There was need then of the star, to set them by the place. Wherefore it re-appears on their coming out of Jerusalem, and stays not, before it hath reached the manger. 

And marvel was linked on to marvel; for both were strange things, as well the magi worshipping, as the star going before them; and enough to attract even such as were made all of stone. For if the wise men had said, they had heard prophets say these things, or that angels had discoursed with them in private, they might have been disbelieved; but now, when the vision of the star appeared on high, even they that were exceeding shameless had their mouths stopped. 

Moreover, the star, when it stood over the young Child, stayed its course again: which thing itself also was of a greater power than belongs to a star, now to hide itself, now to appear, and having appeared to stand still. Hence they too received an increase of faith. For this cause they rejoiced also, that they had found what they were seeking, that they had proved messengers of truth, that not without fruit had they come so great a journey; so great a longing (so to speak) had they for Christ. For first it came and stood over His very head, showing that what is born is Divine; next standing there, it leads them to worship Him; being not simply barbarians, but the wiser sort amongst them. 

Seest thou, with how great fitness the star appeared? Why; because even after the prophecy, and after the interpretation of the chief priests and scribes, they still had their minds turned towards it. 

5. Shame upon Marcion, shame upon Paul of Samosata,24 for refusing to see what those wise men saw,-the forefathers of the Church; for I am not ashamed so to call them. Let Marcion be ashamed, beholding God worshipped in the flesh. Let Paul be ashamed, beholding Him worshipped as not being merely a man. As to His being in the flesh, that first is signified by the swaddling clothes and the manger; as to their not worshipping Him as a mere man, they declare it, by offering Him, at that unripe age, such gifts as were meet to be offered to God. And together with them let the Jews also be ashamed, seeing themselves anticipated by barbarians and magi, whilst they submit not so much as to come after them. For indeed what happened then was a type of the things to come, and from the very beginning it was shown that the Gentiles would anticipate their nation. 

"But how was it," one may ask, "that not at the beginning, but afterwards, He said, `Go ye, and make disciples of all nations'"? Because the occurrence was a type, as I said, of the future, and a sort of declaration of it beforehand. For the natural order was that Jews should come unto Him first; but forasmuch as they of their own choice gave up their proper benefit, the order of things was inverted. Since not even in this instance should the wise men have come before the Jews, nor should persons from so great a distance have anticipated those who were settled about the very city, nor should those who had heard nothing have prevented25 them that were nurtured in so many prophecies. But because they were exceedingly ignorant of their own blessings, those from Persia anticipate those at Jerusalem. And this indeed is what Paul also saith: "It was necessary that the word of the Lord should first have been spoken to you, but seeing ye have judged yourselves unworthy, lo, we turn to the Gentiles."26 For even though before they did not obey, at any rate when they heard it from the wise men, they ought to have made all haste; but they would not. Therefore, while those are slumbering, these run before. 

6. Let us then also follow the magi, let us separate ourselves from our barbarian customs, and make our distance therefrom great, that we may see Christ, since they too, had they not been far from their own country, would have missed seeing Him. Let us depart from the things of earth. For so the wise men, while they were in Persia, saw but the star, but after they had departed from Persia, they beheld the Sun of Righteousness. Or rather, they would not have seen so much as the star, unless they had readily risen up from thence. Let us then also rise up; though all men be troubled, let us run to the house of the young Child; though kings, though nations, though tyrants interrupt this our path, let not our desire pass away. For so shall we thoroughly repel all the dangers that beset us. Since these too, except they had seen the young Child, would not have escaped their danger from the king. Before seeing the young Child, fears and dangers and troubles pressed upon them from every side; but after the adoration, it is calm and security; and no longer a star but an angel receives them, having become priests from the act of adoration; for we see that they offered gifts also. 

Do thou therefore likewise leave the Jewish people, the troubled city, the blood-thirsty tyrant, the pomp of the world, and hasten to Bethlehem, where is the27 house of the spiritual Bread.28 For though thou be a shepherd, and come hither, thou writ behold the young Child in an inn: though thou be a king, and approach not here, thy purple robe will profit thee nothing; though thou be one of the wise men, this will be no hindrance to thee; only let thy coming be to honor and adore, not to spurn the Son of God; only do this with trembling and joy: for it is possible for both of these to concur in one. 

But take heed that thou be not like Herod, and say, "that I may come and worship Him," and when thou art come, be minded to slay Him. For him do they resemble, who partake of the mysteries unworthily: it being said, that such a one "shall be guilty of the Body and Blood of the Lord."29 Yes; for they have in themselves the tyrant who is grieved at Christ's kingdom, him that is more wicked than Herod of old, even Mammon. For he would fain have the dominion, and sends them that are his own to worship in appearance, but slaying while they worship. Let us fear then, lest at any time, while we have the appearance of suppliants and worshippers, we should in deed show forth the contrary. 

And let us cast everything out of our hands when we are to worship; though it be gold that we have, let us offer it unto him and not bury it. For if those barbarians then offered it for honor, what will become of thee, not giving even to Him that hath need? If those men journeyed so far to see Him newly born, what sort of excuse wilt thou have, not going out of thy way one alley's length, that thou mayest visit Him sick or in bonds? And yet when they are sick or in bonds, even our enemies have our pity; thine is denied even to thy Benefactor and Lord. And they offered gold, thou hardly givest bread. They saw the star and were glad, thou, seeing Christ Himself a stranger and naked, art not moved. 

For which of you, for Christ's sake, hath made so long a pilgrimage, you that have received countless benefits, as these barbarians, or rather, these wiser than the wisest philosophers? And why say I, so long a journey? Nay, many of our women are so delicate, that they go not over so much as one crossing of the streets to behold Him on the spiritual manger,30 unless they can have mules to draw them. And others being able to walk, yet prefer to their attendance here, some a crowd of worldly business, some the theatres. Whereas the barbarians accomplished so great a journey for His sake, before seeing Him; thou not even after thou hast seen Him dost emulate them, but forsakest Him after seeing Him, and runnest to see the stage player. (For I touch again on the same subjects, as I did also of late.31 ) And seeing Christ lying in the manger, thou leavest Him, that thou mayest see women on the stage. 

7. What thunderbolts do not these things deserve? For tell me, if any one were to lead32 thee into a palace, and show thee the king on his throne, wouldest thou indeed choose to see the theatre instead of those things? And yet even in the palace there is nothing to gain; but here a spiritual well of fire gushes up out of this table. And thou leavest this, and runnest down to the theatre, to see women swimming, and nature put to open dishonor, leaving Christ sitting by the well? Yes: for now, as of old, He sits down by the well, not discoursing to a Samaritan woman, but to a whole city. Or perchance now too with a Samaritan woman only. For neither now is any one with Him; but some with their bodies only, and some not even with these. But nevertheless, He retires not, but remains, and asks of us to drink, not water, but holiness, for "His holy things He gives unto the holy."33 For it is not water that He gives us from this fountain, but living blood; and it is indeed a symbol of death, but it is become the cause of life. 

But thou, leaving the fountain of blood, the awful cup, goest thy way unto the fountain of the devil, to see a harlot swim, and to suffer shipwreck of the soul. For that water is a sea of lasciviousness, not drowning bodies, but working shipwreck of souls. And whereas she swims with naked body, thou beholding, art sunk into the deep of lasciviousness. For such is the devil's net; it sinks, not them that go down into the water itself, but them that sit above more than such as wallow therein; and it chokes them more grievously than Pharaoh, who was of old sunk in the sea with his horses and his chariots. And if souls could but be seen, I could show you many floating on these waters, like the bodies of the Egyptians at that time. But what is still more grievous is this, that they even call such utter destruction a delight, and they term the sea of perdition a channel for a pleasure voyage.34 Yet surely one might easier pass over in safety the Aegean or the Tuscan sea, than this spectacle. For in the first place, through a whole night the devil preoccupies their souls with the expectation of it; then having shown them the expected object, he binds them at once, and makes them captives. For think not, because thou hast not been joined unto the harlot, thou art clean from the sin; for in the purpose of thine heart thou hast done it all. Since if thou be taken by lust, thou hast kindled the flame up higher; if thou feel nothing at what thou seest, thou deservest a heavier charge, for being a scandal to others, by encouraging them in these spectacles, and for polluting thine own eye-sight, and together with thine eye-sight, thy soul. 

However, not merely to find fault, come let us devise a mode of correction too. What then will the mode be? I would commit you to your own wives, that they may instruct you. It is true, according to Paul's law,35 you ought to be the teachers. But since that order is reversed by sin, and the body has come to be above, and the head beneath, let us even take this way. 

But if thou art ashamed to have a woman for thy teacher, fly from sin, and thou wilt quickly be able to mount up an the throne which God hath given thee. Since so long as thou sinnest the Scripture sends thee not to a woman only, but even to things irrational, and those of the viler sort; yea, it is not ashamed to send thee who art honored with reason, as a disciple to the ant.36 Plainly this is no charge against the Scripture, but against them that so betray their own nobility of race. This then we will do likewise; and for the present we will commit thee to thy wife; but if thou despise her, we will send thee away to the school of the very brutes, and will point out to thee how many birds, fishes, four-footed beasts, and creeping things are found more honorable, and chaster than thou. 

If now thou art ashamed, and dost blush at the comparison, mount up to thine own nobility, and fly the sea of hell, and the flood of fire, I mean the pool in the theatre. For this pool introduces to that sea, and kindles that abyss of flame. Since if "he that looketh on a woman to lust after her hath already committed adultery,"37 he who is forced even to see her naked, how doth he not become ten thousandfold a captive? The flood in the days of Noah did not so utterly destroy the race of men as these swimming women drown all that are there with great disgrace. For as to that rain, though it wrought indeed a death of the body, yet did it repress the wickedness of the soul; but this hath the contrary effect; while the bodies remain, it destroys the soul. And ye, when there is a question of precedence, claim to take place of the whole word, forasmuch as our city first crowned itself with the name of Christian;38 but in the competition of chastity, ye are not ashamed to be behind the rudest cities. 

8. "Well," saith one, "and what dost thou require us to do? to occupy the mountains, and become monks?" Why it is this which makes me sigh, that ye think them alone to be properly concerned with decency and chastity; and yet assuredly Christ made His laws common to all. Thus, when He saith, "if any one look on a woman to lust after her," He speaks not to the solitary, but to him also that hath a wife; since in fact that mount was at that time filled with all kinds of persons of that description. Form then in thy mind an image of that amphitheatre, and hate thou this, which is the devil's. Neither do thou condemn the severity of my speech. For I nether "forbid to marry,"39 nor hinder thy taking pleasure; but I would have this be done in chastity, not with shame, and reproach, and imputations without end. I do not make it a law that you are to occupy the mountains and the deserts, but to be good and considerate and chaste, dwelling in the midst of the city. For in fact all our laws are common to the monks also, except marriage; yea rather, even with respect to this, Paul commands us to put ourselves altogether on a level with them; saying, "For the fashion of this world passeth away:" that "they that have wives be as though they had none."40 

"Wherefore" (so he speaks) "I do not bid you take possession of the summits of the mountains; it is true I could wish it, since the cities imitate the things that were done in Sodom; nevertheless, I do not enforce this. Abide, having house and children and wife; only do not insult thy wife, nor put thy children to shame, neither bring into thine house the infection from the theatre." Hearest thou not Paul saying, "The husband hath not power of his own body, but the wife,"41 and setting down laws common to both? But thou, if thy wife be continually thrusting herself into a public assembly, art severe in blaming her; but thyself, spending whole days on public shows, thou dost not account worthy of blame. Yea, touching thy wife's modesty thou art so strict as even to go beyond necessity or measure, and not to allow her so much as indispensable absences; but to thyself thou deemest all things lawful. Yet Paul allows thee not, who gives the wife likewise the same authority, for thus he speaks: "Let the husband render unto the wife due honor."42 What sort of honor then is this, when thou insultest her in the chiefest things, and givest up her body to harlots (for thy body is hers); when thou bringest tumults and wars into thine house, when thou doest in the market place such things, as being related by thyself to thy wife at home, overwhelm her with shame, and put to shame also thy daughter if present, and more than them, surely, thyself? For thou must necessarily either be silent, or behave thyself so unseemly, that it would be just for thy very servants to be scourged for it. What plea then wilt thou have, I pray thee, beholding, as thou dost, with great eagerness, things which even to name is disgraceful; preferring to all sights these, which even to recount is intolerable? 

Now then for a season, in order not to be too burdensome, I will here bring my discourse to an end. But if ye continue in the same courses, I will make the knife sharper, and the cut deeper; and I will not cease, till I have scattered the theatre of the devil, and so purified the assembly of the Church For in this way we shah both be delivered from the present disgrace, and shall reap the fruit of the life to come, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might for ever and ever. Amen. 

"And when they were come into the house, they saw the young Child with Mary His mother."1 

How then saith Luke, that He was lying in the manger? Because at the birth indeed she presently laid Him there (for, as was not unlikely, in that large assemblage for the taxing, they could find no house; which Luke also signifies, by saying, "Because there was no room, she laid Him" there); but afterwards she took Him up, and held Him on her knees. For no sooner was she arrived at Bethlehem than she brought her pangs to an end,2 that thou mayest thence also learn the whole dispensation, and that these things were not done at random, or by chance, but that they all were in course of accomplishment, according to some Divine foreknowledge, and prophetic order. 

But what was it that induced them to worship? For neither was the Virgin conspicuous, nor the house distinguished, nor was any other of the things which they saw apt to amaze or attract them. Yet they not only worship, but also "open their treasures," and "offer gifts;" and gifts, not as to a man, but as to God. For the frankincense and the myrrh were a symbol of this. What then was their inducement? That which wrought upon them to set out from home and to come so long a journey; and this was both the star, and the illumination wrought of God in their mind, guiding them by little and little to the more perfect knowledge. For, surely, had it not been so, all that was in sight being ordinary, they would not have shown so great honor.3 Therefore none of the outward circumstances was great in that instance, but it was a manger, and a shed, and a mother in poor estate; to set before thine eyes, naked and bare, those wise men's love of wisdom,4 and to prove to thee, that not as mere man they approached Him, but as a God, and Benefactor. Wherefore neither were they offended by ought of what they saw outwardly, but even worshipped, and brought gifts; gifts not only free from Judaical grossness, in that they sacrificed not sheep and calves, but also coming nigh to the self-devotion of the Church, for it was knowledge and obedience and love that they offered unto Him. 

"And being warned of God in a dream that they should not return unto Herod, they departed into their own country another way."5 

See from this also their faith, how they were not offended, but are docile, and considerate; neither are they troubled, nor reason with themselves, saying, "And yet, if this Child be great, and hath any might, what need of flight, and of a clandestine retreat? and wherefore can it be, that when we have come openly and with boldness, and have stood against so great a people, and against a king's madness, the angel sends us out of the city as runaways and fugitives?" But none of these things did they either say or think. For this most especially belongs to faith, not to seek an account of what is enjoined, but merely to obey the commandments laid upon us.