Lord face to face and spake with him as a man doth with his Friend and Elias 1 Kings 19. Both had fasted fourty days as Christ also did therefore conveniently were these chosen 3. With respect to our Profit and Instruction Christ would not choose two Angels for this service but two Men. Here the business was not to see glorified Spirits but glorified Bodies therefore the Angels having no Bodies of their own and must appear in assumed Bodies if in any are not fit therefore two Men that had Bodies wherein they might appear But you will say if two men must appear in glorified Bodies why not Enoch rather then Moses who was translated into Heaven and remaineth there with a glorified Body as well as Elias Answ. Enoch had no publick charge Enoch lived before the legal dispensation these both belonged to it and were chief in it of great Authority among the Jews Enoch hath an honourable Testimony in the Word of God but had no publick office and charge in the Church which the other two had and managed with great Fidelity By the appearance of Moses the whole legal Oeconomy is supposed to appear in his Person and by the appearance of Elias the Prophetical Ministry which was a kind of Chancery to the Law is supposed to appear also Both do as it were deliver over to Christ their whole dispensation and lay it down at his feet as the Magistrates that are to go out of office solemnly resign the ensigns of their Authority to him that succeedeth and also they come both to reverence the majesty of their supream Lord. In short it is for our comfort that one that died and one alive in glory should come to shew that Christ is Lord of quick and dead Rom. 14. 9. Moses was dead Elias translated these two come the one to give a pledge of the glory of the World to come the other of the Resurrection of the dead which is the way and introduction to it and both these persons come to attend and adore our Saviour and do homage to him Secondly They appeared in glory that is in a corporeal shape shining with brightness glory as Christs body did bating only for the degree proportion that ther might be a difference between the Lord and his Servants Now whether they appeared in Bodies formed and assumed for the present purpose and to be laid down again as we do our Garments or in their own proper Bodies is often disputed by Interpreters upon this occasion That they appeared in bodies is certain for bodily acts and properties are ascribed to them as their talking with Christ their being seen by the Apostles for a spirit cannot be seen If in bodies why not their own It is as easie to the Lord to cause them to appear in their own bodies as in a body assumed for this special purpose and service and they were known by the Disciples to be Moses and Elias not by the external Lineaments for they never saw them in person before but either were made known to them by some internal Revelation or by Christs words or by some words of Moses and Elias themselves but which way soever they knew them certain it is they knew them and took them to be Moses and Elias therefore Moses and Elias they were both as to Soul and Body The Apostles that were admitted to this Transfiguration were not to be deceived by a false appearance for they were admitted to be confirmed in the Truth of Christs Person and Office that by what they saw they might confirm others How would it weaken the Testimony if what they saw appearing before them in glory were not the bodies of Moses and Elias but only other bodies assumed Concerning Elias the matter is without difficulty for since he saw not death but was translated both body and soul into Heaven why should he lay down his own body and take another to come and serve Christ upon this occasion cause sufficient there was why he should come from the blessedness of Heaven to Mount Tabor no cause why he should lay aside his own proper body It is no loss nor trouble but advantage to blessed and heavenly Creatures to be serviceable to their Redeemers Glory though it be to come out of the other into this World But concerning Moses the matter is more doubtful we read that he died in Mount Nebo and his body was buried by God in the Plains of Moab so that his Grave was known to no man unto this day Deut. 34. 5 6. Some think it was preserved from putrefaction by the extraordinary power of God that he might resume it at this time The Jews say that God sucked out Moses soul from his body with a kiss and afterwards restored it again and so he liveth in immortality but he that looketh for Divinity among the Jewish Rabbins will much sooner find a ridiculous Fable then any sound Doctrine suffice it to us that he was really dead and buryed and his body mouldred into dust as our bodies are and now on this special occasion raised out of the dust but after this whether it were laid down in dust again or carryed into Heaven it is not for us to determine it may be either according to the Analogy of the Christian Faith if his body returned to corruption again surely it is a great honour that it was raised up for this special use I say it was a great joy to these Prophets to see all their predictions fulfilled in Christ. If we say it entered into Glory what inconvenience was there If God would indulge him this peculiar Prerogative to be raised from the dead and enjoy blessedness both in soul and body before the last day He granted it to Enoch and Elias and those who came out of their Graves after Christs death Matth. 27. 53. the great Harvest is at the last day but some first-fruits before Secondly Their Conference with our Saviour they talked with him saith Matthew they spake of his decease which he should accomplish at Ierusalem saith Luke they talked with Christ not with the Apostles here is an Apparition to them but no parley and intercourse between them and the glorified Saints The Saints that are glorified are out of the sphere of commerce of the living nay it is a question whether they heard at all what was said to Christ but of that in the next verse Here observe three things 1. What they spake of Christs death 2. The notion by which his death is set forth it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. The necessity of undergoing it in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he should accomplish at Jerusalem 1. What they spake of none could divine unless it had been told us and the Evangelist Luke telleth us that it was of his death This Argument was chosen 1. Because it was at hand the next solemn Mediatory Action after this was his Death and Bloody sufferings after he was Transfigured in
is in Prophetical account ten years reckoning each day for a year Numb 14. 34. It was not long the saddest afflictions will have an end All which sheweth how God bridleth and moderateth the rage of Satan and his evil influence 2. For his instruments God saith Zech. 1. 15. I am very sorely displeased with the Heathen that were at ease for I was but a little displeased and they helped forward the affliction The instruments of Gods chastisements lay on without mercy and being of cruel minds and destructive intentions which are heightned in them by Satan are severe executioners of Gods wrath and if God did not restrain them by the invisible chains of his Providence we should never see good day more Well then you see the reasons why the Children of God though they have many troubles and conflicts yet they are not everlasting troubles Use of Instruction to the People of God It teacheth them three Lessons Comfort Patience Obedience 1. Comfort and encouragement to them that are under a gloomy day this will not alwayes last he may try you for a while and you may be under great conflicts and wants and difficulties as he tryed the Woman of Canaan with discouraging answers but at last Woman great is thy Faith be it unto thee even as thou wilt Matth. 15. 28. He tryed his Disciples when he meant to feed the multitude Iohn 6. 5 6. Whence shall we buy bread that all these may eat This he said to prove them for he himself knew what he would do A poor Believer is tryed Children increase Trading grows dead in hard times how shall so many mouths be filled He promiseth Abraham a numerous posterity but for a great while he goeth childless He promiseth David a Kingdom yet for a while he is fain to shift for his Life and skulk up and down in the Wilderness He intended to turn water into Wine but first all the store must be spent He meaneth to revive the hearts of his contrite ones but for a while they lye under great doubts and fears Moses his hand must be made leprous before it wrought miracles Jesus loved Lazarus and meant to recover him but he must be dead first But I must not run too far There will be tedious conflicts and tryals but yet there is hope of deliverance God is willing and God is able He is willing because he is sufficiently inclined to it by the grace and favour that he beareth his people Psal. 149. 4. The Lord taketh pleasure in his people he will beautifie the meek with salvation The Lord loveth their persons and he loveth their Prosperity and Happiness Psal. 35. 27. He hath pleasure in the prosperity of his Servants He is able either as to wisdom or power Wisdom 2 Pet. 2. 7. The Lord knoweth how to deliver the godly out of temptation Many times we know not which way but God knoweth he is never at a loss Then for his Power power hath a twofold notion of Authority and Might He hath Authority enough the soveraign Dominion of God is a great prop to our Faith all things in the World are at his disposal to use them for his own Glory Psal. 44. 4. Command deliverances for Iacob Angels Devils Men the Hearts of the greatest men are all at his command He hath might and strength Dan. 3. 17. Our God whom we serve is able to deliver us and what then can let 2. Patience we must be contented with the Son of God to tarry his leisure and undergo our course of tryal as Christ patiently continued till enough was done to instruct the Church Isaiah 28. 16. He that believeth will not make hast The people of God miscarry in their hast Psal. 31. 22. I said in my hast I am cut off but thou heardest the voice of my supplication Psalm 116. 11. I said in my hast all men are lyers even Samuel and all the Prophets who had assured him of the Kingdom It will come in the best time when it cometh in God's time neither too soon nor too late it will come sooner then your Enemies would have it sooner than second causes seem to promise sooner than you deserve soon enough to discover the Glory of God to you Psal. 40. 1. I waited patiently for the Lord and he enclined unto me and heard my cry God will not fail a waiting soul his delay is no denyal nor a sign of want of love to you Iohn 11. 5. Iesus loved Lazarus and yet verse 6. When he had heard that he was sick he abode two dayes still in the same place where he was It may come sooner than you expect Psal. 94. 18. When I said my foot slippeth thy mercy O Lord held me up David was apt to think all was gone help would never come more to him and in that very season God delivered him 3. Obedience the Son of God submitted to the Holy Spirit while the impure Spirit tempted him If you would look for a ceasing of the conflict do as he did carry it humbly fruitfully faithfully to God 1. Humble carriage will become you under your conflicts 1 Pet. 5. 6. Humble your selves therefore under the mighty hand of God that he may exalt you in due time The stubborness of the Child maketh his correction double to what it otherwise would be The more submissive you are the more the cross hath its effect whether you will or no you must passively submit to God 2. Carry it fruitfully otherwise you obstruct the kindness of the Lord. He proveth us that we may be fruitful Iohn 15. 2. Every branch in me that beareth not fruit he taketh away and every branch that beareth fruit he purgeth it that it may bring forth more fruit The Rod hath done its work when it maketh us more holy then the comfortable dayes come Heb. 12. 11. Now no chastening for the present seemeth to be joyous but grievous nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby Righteousness brings peace along with it inward and outward This maketh amends for the trouble Then God beginneth to take it off 3. Carry it faithfully to God still opposing sin and satan for the more you give way to satan the more you are troubled with him and your misery is increased not lessened But if you repel his temptations he is discouraged Eph. 4. 27. Neither give place to the Devil The devil watcheth for a door to enter and takes possession of your hearts that he may exercise his former Tyranny If he gaineth any ground he makes fearful havock in the soul and weakneth not only our comfort but our Grace Therefore imitate Christs resolution and resistance here But this will deserve a point by it self Therefore II. Doctrine When the Devil is thoroughly and resolutely resisted he departeth As here when the adversary was put to the foil he went his way Therefore this is often pressed upon us in Scripture Iames 4. 7.
chearfulness of countenance guilt and shame cast down the countenance but Righteousness and Wisdom embolden it more particularly in prayer as our confidence and joy in God is increased it bewrayeth it self in the countenance Psal. 34. 15. They looked unto him and were lightned and their faces were not ashamed they are revived and incouraged and come away from the Throne of Grace other manner of Persons then they came to it 3. That some kind of Transformation is wrought by prayer appeareth by these Considerations 1. That as God is glorious in himself so he maketh him that cometh to him partaker of his Glory For certainly all communion with God breedeth some Assimilation and likeness unto God it is clear in heavenly glory when we see him as he is we shall be like him 1 Iohn 3. 2. and it is clear also in our Communion with him in the Spirit for the Apostle telleth us that by beholding the Glory of the Lord as in a glass we are changed into the same Image from glory to glory even as by the Spirit of the Lord 2 Cor. 3. 18. not onely doth vision or immediate intuition produce this effect but also spiritual specular vision or a sight of God in the Ordinances produces a divine and God-like Nature inclining us to hate sin and love Righteousness the more we are above with God the more we are like him we see it in ordinary converse a man is as the company that he keepeth he that walketh with wise men shall be wise saith Solomon but a companion of fools shall be destroyed Prov. 13. 20. now it is not imaginable that a man should converse often with God fervently seriously and not be more like him He that liveth in a Mill the dust will stick upon his clothes Man receiveth an insensible taint from his company he that liveth in a shop of Perfumes often handleth them is conversant among them carryeth away somewhat of the fragrancy of these good Ointments so by conversing with God we are made like him 2. Nearer we cannot come to God while we dwell in Flesh then by lifting up the heart to him in fervent prayer this is the intimate converse and familiarity of a loving soul with God therefore it is called a lifting up the heart to God he will not come down to us therefore we lift up the heart to him Lament 3. 41. Let us lift up our hearts with our hands to God in the Heavens so Psal. 25. 1. Unto thee O Lord do I lift up my soul and Psalm 86. 4. Rejoyce the soul of thy servant for unto thee do I lift up my soul so Psalm 143. 8. cause me to know the way wherein I should walk for I lift up my soul unto thee All these places shew that there can be no sincerity and seriousness in this Duty unless there be this Ascension of the soul to God it is an act of spiritual Friendship therefore called an acquainting our selves with God Iob 22. 21. now as acquaintance is kept up by frequent visits so prayer is called a giving God a visit Isa. 26. 16. In their trouble they have visited thee Well then here is the greatest intimacy we have with God In the word God speaks to us by a proxy and Ambassador another speaketh for him in the Lords Supper we are feasted at his cost and remember him but we are not admitted into his immediate presence as those that are feasted by the King in another room then he dineth in but prayer goeth up to God and speaketh to himself immediately and therefore this way of commerce must needs bring in much of God to the soul. 3. In fervent prayer we have a double advantage we get a sight of God and exercise strong love to God and both conduce to make us like God 1. We get a sight of God for in it if it be seriously performed we turn our back upon all other things that we may look to God as sitting upon the Throne governing all things by his power for his Glory By Faith we see the invisible one Heb. 11. 27. surely if we do not see God before the eye of our Faith when we pray to him we Worship an Idol not the true and living God who is and is a Rewarder of them that diligently seek him Our hearts should be shut up against the thoughts of any other thing and confined only to the object to whom we direct our Worship I reason thus if a Christian foreseeth the Lord before him in all his wayes and keepeth alwayes as in his eye and presence surely he should set the Lord before him in his Worship and in his prayers Psalm 16. 8. a good Christian doth always keep as in Gods eye and presence much more when he calleth upon his Name now every sight of God doth more affect and change the heart as none but the pure in heart see God so none see God but are most pure in heart there is a self-purifying in moral things purity of heart maketh way for the sight of God Mark 5. 8. so the sight of God maketh way for the purity of Heart Iohn Epist. 3. 11. He that doth evil hath not seen God a serious sight of God certainly worketh some change in us 2. In prayer a strong love to God is acted for it is the expression of our delight in him Iob 27. 10. Will he delight himself in the Almighty Will he alwayes call upon God Now we are changed into the likeness of him in whom we delight in Love transformeth and changeth us into the nature of what is loved there is the difference between the Mind and the Will the Mind draweth things to its-self but the Will followeth the things it chooseth and is drawn by them as the wax receiveth the impression of the Seal Carnal objects make us carnal and earthly things earthly and Heavenly things Heavenly and the love of God Godly Psal. 115. 8. They that make them are like unto them so are all they that put their trust in them stupid and senseless as Idols it secretly stamps the heart with what we like and esteem and admire 4. There are Agents in Prayer to help us to improve this advantage 1. The Humane Spirit 2. The New Nature And 3. The Spirit of God 1. The Humane Spirit or our Natural Faculty so that by our understandings we may work upon our Wills and Affections surely God maketh use of this for the Holy Ghost doth not work upon a man as upon a block and we are to rouze up our selves and to attend upon this work with the greatest seriousness imaginable The Prophet complains Isa. 64. 7. There is none that calleth upon thy name that stirreth up himself to take hold of thee without this it is but dead and cold work and if there be no more than this it is but dry litteral work not that fervent effectual prayer which will change the heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iam. 5. 16. the
censure of the Holy Ghost Luke saith not knowing what he said In Mark chap. 9. 6. He wist not what to say for they were sore afraid They were words of a man in a Rapture or surprized with great astonishment There were two affections dazled with the Majesty of this Glory and transported with joy there was also a great fright usually 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such things as bring a hurt occasion fear and also things of excellent Glory such as surpass our present meanness as here the change of Christs Person and the glorious Appearance of the great Prophets so long since separated from the commerce of mankind Observe before we proceed the inconvenience of great and excessive Passions they make us speak we know not what Peter is an instance in Scripture let us keep to him you see him surprized with a great passion of fear when at Christs command a great draught of Fish came to hand in an unlikely time Luke 5. 8 9. Depart from me for I am a sinful man O Lord. For he was astonished and all that were with him at the draught of Fishes that they had taken you find him at other times transported with a passion of excessive Reverence or Humility Iohn 13. 8. Lord thou shalt never wash my feet With a passion of Love or Pity to his Master Lord let it be far from thee this shall not be unto thee when his Master had foretold his death Mark 16. 22. in case of contempt of Christ here with a passion of joy or ravishment or transport of soul Lord it is good for us to be here Now all these passions were religiously exercised but it is dangerous when Religion which should bridle and govern our passions is made the matter and fuel of them Passionate joy or passionate fear passionate reverence or passionate zeal and anger may easily transport us to some uncomely action or motion for though in all these there was Religion at top yet sin at the bottom and therefore you see how much it concerneth us to moderate and reduce our selves to a due temper for passion causeth us to do things without and against reason yea to speak and do we know not what and when Religious matters over heat our affections we may erre exceedingly Now having opened this part of the History let us observe something that conduceth to our practical instruction I. Doctrine That the state and condition of the glorified Saints is a most delightful state and condition For when Peter had but a glimpse of it in the transfiguration of Christ it seemed so ravishing and transporting that here would he abide and stay by it so was he affected with joy in the company and presence of Christ and Moses and Elias appearing with him that all his natural comforts and relations were forgotten This would compensate all if once we be gotten into this blessed estate we shall never desire to come out of it and part with it this which the Disciples had was but a little glimpse and tast of the Life to come this must needs be so it is called joy Mat. 25. 21. Enter thou into the joy of thy Lord and fulness of joy Psal. 16. 11. In thy presence there is fulness of joy at thy right hand there are pleasures for evermore no better estate can be expected The Soul is at rest as having obtained its end And it is also proved by the priviledges and benefits the Saints shall enjoy in the world to come 1. A Freedom from all Evil which here are matter of Grief to us And 2. The Fruition of all Good which may any way bring Ioy and Delight and Contentment 1. There is a Freedom from all Evil. There is a twofold evil either of Sin or Punishment In Heaven there is neither Sin nor Misery 1. To begin with sin that is the worst evil because it maketh us hateful to God and grieveth the Saints most Rom. 7. 24. Oh wretched man that I am who shall deliver me from the body of this Death If any man had cause to complain of Afflictions Paul much more being often imprisoned whipped stoned but his lusts troubled him more then scourges and his captivity to the Law of sin more then Prisons Gods children are most weary of the World because they are sinning here whilst others are glorifying of God and enjoying God and the company of his blessed Ones Now in Heaven there is no sin Eph. 5. 27. there is neither spot nor blemish nor wrinkle on the face of the glorified Saints their faces were once as black as yours But now they are washed in the Lambs blood and fully cleansed now with much ado we mortifie sin but then it is nullified but if we subdue the power of sin we do not get rid of the being of it but then we are rid of all at once of all sin and temptation to sin There was a Serpent a tempter in Paradise but there is none in Heaven the devil is shut out and the old man is left in the Grave never to rise more 2. There is not the least evil of Affliction Rev. 21. 4. All tears shall be wiped away from their eyes whatsoever is painful and burdensome to nature is a fruit of sin a brand and mark of our Rebellion against God Therefore when sin is done away Affliction which is the fruit of it is done away also In Hell there is Evil and onely Evil in Heaven Happiness and onely Happiness here our wounds are healed but the scars remain something to put us in mind that we have sin yet dwelling in us but there all the effects of it cease there is neither death nor sorrow nor crying nor any more pain 2. They shall enjoy all Good things which shall bring Joy and Comfort to them in blessedness there is a confluence of all Good our joyes are full and eternal 1. There is the immediate sight and presence of God and Jesus Christ who shall be all in all to them 1 Cor. 13. 12. Now we see through a glass darkly but then face to face now I know in part then shall I know as also I am known And John 17. 24. Father I will that they also whom thou hast given me be with me where I am that they may behold my glory which thou hast given me for thou lovest me before the foundation of the World We are brought into the presence of him who is blessedness it self 2. The society of all the blessed Angels and Saints glorified Mat. 8. 11. Many shall come from the East and West and shall sit down with Abraham and Isaac and Iacob in the Kingdom of Heaven 3. The perfection of all Heavenly gifts both in soul and body 1. In Soul that is the Heaven of Heaven 1 Iohn 3. 2. Now are we the sons of God but it doth not yet appear what we shall be but this we know that when he shall appear we shall be like him for we shall see him