for out of thee shall come a Governor, that shall rule my people Israel. 7.  Then Herod, when he had privily called the wise men, enquired of them diligently what time the star appeared. 8.  And he sent them to Bethlehem, and said, Go and search diligently for the young child; and when ye have found Him, bring me word again, that I may come and worship Him also. 9.  When they had heard the king, they departed; and, lo, the star, which they saw in the east, went before them, till it came and stood over where the young child was. 10.  When they saw the star, they rejoiced with exceeding great joy. 11.  And when they were come into the house, they saw the young child with Mary His mother, and fell down, and worshipped Him:  and when they had opened their treasures, they presented unto Him gifts; gold, and frankincense, and myrrh. 31.  And being warned of God in a dream that they should not return to Herod, they departed into their own country another way.’—­MATT. ii. 1-12.

Matthew’s Gospel is the gospel of the King.  It has a distinctly Jewish colouring.  All the more remarkable, therefore, is this narrative, which we should rather have looked for in Luke, the evangelist who delights to emphasise the universality of Christ’s work.  But the gathering of the Gentiles to the light of Israel was an essential part of true Judaism, and could not but be represented in the Gospel which set forth the glories of the King.  There is something extremely striking and stimulating to the imagination in the vagueness of the description of these Eastern pilgrims.  Where they came from, how long they had been in travelling, how many they were, what was their rank, whither they went,—­all these questions are left unsolved.  They glide into the story, present their silent adoration, and as silently steal away.’  The tasteless mediaeval tradition knows all about them:  they were three; they were kings.  It knows their names; and, if we choose to pay the fee, we can see their bones to-day in the shrine behind the high altar in Cologne Cathedral.  How much more impressive is the indefiniteness of our narrative!  How much more the half sometimes is than the whole!

I. We see here heathen wisdom led by God to the cradle of Christ.  It is futile to attempt to determine the nationality of the wise men.  Possibly they were Persian magi, whose astronomy was half astrology and wholly observation, or they may have travelled from some place even deeper in the mysterious East; but, in any case, they were led by God through their science, such as it was.  The great lesson which they teach remains the same, however subordinate questions about the nature of the star and the like may be settled.  The sign in the heavens and its explanation were both of God, whether the one was a natural astronomical phenomenon or a supernatural light, and the other the conclusions of their science or the inbreathing of His wisdom.  So they stand as representatives of the great truth, that, outside the limits of the