The second event commemorated on the 6th January is the visit of the three Wise Men who, by their gifts, recognised Christ as God and Man and Redeemer, and worshipped Him as the long expected King of the Jews. The Wise Men found the divine Child still in Bethlehem, though no longer in the stable, as artists usually represent the scene, but in a roofed house[377] where His parents were temporarily lodged. The evangelists give no indication how long after the Nativity this took place. The visit of the Magi appears as the sole event commemorated by Epiphany in the six sermons of Augustine delivered on the feast (Sermons 199-204). Fulgentius in his four sermons on Epiphany treats only of this event and of the slaughter of the innocents. The Mass in the Gelasian sacramentary refers in the collects and preface only to these mysteries, and not to the two others, and the Gospel[378] relates the visit of the Magi. The third event commemorated is the first miracle performed at the marriage in Cana, by which our Lord manifested His divine power. This threefold commemoration is still recognised in the present Roman liturgy, and finds expression in the antiphon to the _Benedictus_, which runs: “On this day the Church is joined to her celestial Bridegroom, because Christ washed away her sins in Jordan, the Magi hasten with gifts to the royal espousals and the guests are gladdened with water changed into wine.” Polemius Silvius notices the three events in his Calendar on this day. Paulinus of Nola[379] expressly mentions them. They are especially dwelt upon and distinguished in a sermon of Sedatus, Bishop of Béziers, in the sixth century.[380] Maximus of Turin was acquainted with the threefold commemoration, but doubts if they all actually happened on the same day, the 6th January. Later on, in mediæval times, there was a tendency to include under the Epiphany other manifestations of Christ’s divine power, such as the miracle of the loaves, and the resurrection of Lazarus.[381] There is hardly any trace in the West of Epiphany as the festival of our Lord’s birth,[382] and even in the East this significance of the feast was forgotten after the institution of Christmas. Lingering traces of the earlier conception which had not quite died out in the East, may perhaps have been the occasion of a polemic from St Jerome,[383] when he declared that the Epiphany had never been regarded as a festival of Christ’s nativity.