heaven and Angels nay did Christ himself offer up this Worship It deeply concerns us to perform it to him 2. Did Christ sollicit his Father for supply of Mercies Why he had right and title to all All was his due How then should we dare to usurp any of God's blessings and not beg them by Prayer at his holy hands Must the Son be a Petitioner and shall the servant intermeddle serve himself in his desires without craving by Prayer Ask of me and I will give thee the heathen for thine inheritance Psal. ii 8. 3. Did Christ abound in this grace of Prayer though freed from all Infirmities out of the reach of temptations though full of all graces How then should we who are clogg'd with infirmities incumbred with temptations beset with corruptions How should we abound in this grace to draw supply and strength from heaven 4. Did Christ sue by Prayer He was most certain of the event of every thing knew that all things were set and purposed his own Glory his Churches Redemption yet he would Pray Then earnest Prayers may be made for those things whereof there may be fullest assurance We are told If men may be certain of Grace and Glory why do they pray for it Certainty on God's part doth not weaken but strengthen the force of Prayer Isaac had promise of a son yet he begged him Elijah was sure of rain yet he pray'd for it David was sure his house should be established yet he prayed for it Christ was sure of all yet he abounds in this service of Prayer Prayer it is serviceable to God's Appointments II. Consider our Saviour's Prayer here respectively to his glorious Transfiguration While he prayed he was Transfigured and so it imports an efficacy in his Prayers producing and effecting his Transfiguration Observe the admirable power and efficacy of devout Prayer It is able to transport the soul to ravish the spirit to lift up the heart into an heavenly rapture and to fill soul and body with unspeakable glory A strange doctrine to our drowzy Petitioners they never felt any such thing Well saith S. Chrysostom Sancti intelligunt quid dico They who abound in this Spiritual exercise give testimony to this Truth and find it by experience Thus David professes that Prayer and Praise was to him as marrow and fatness My mouth shall be satisfied as with marrow and fatness and my mouth shall praise thee with joyful lips Psal. lxiii 5. I sought the Lord and he heard me and delivered me from all my fears They looked unto him and were lightned and their faces were not ashamed Psal. xxxiv 4 5. Now Prayer hath this power 1. Because it raiseth the soul into heaven far above all earthly vanities or vexations The soul lying groveling upon the earth feels many incumbrances Prayer mounts it above the clouds And then like the woman in the Revelation if the Moon be under thy feet thou shalt be cloathed with the Sun These lower regions are dark and tempestuous get up into heaven by Prayer there is nothing but sereâ—…ity and tranquillity A devout and heavenly Prayer is like the Altar on Olympus no blast of wind blows upon it Say not in thine heart Who shall go up into heaven Prayer will bring thee thither 2. Prayer will breed those ravishing and glorious joys because it brings us into a communion with the fountain of joy and glory It opens heaven to us gives us approach unto that unaccessable glory See Moses being in the Mount in communion with God his face was shining and glorious As a man long conversant in some fragrant place his very cloaths will carry those perfumes with him 3. Prayer shews us the loving and smiling and gracious countenance of God and the sight of that is of a ravishing efficacy In his face is life it self The light of God's countenance gladded David more than oyl and wine Psal. iv If He be angry his frown is the message of death Prayer pacifies him and makes his countenance most amiable If he turn away his countenance we wither our faces droop if he shine upon us we are refreshed 2 Cor. iii. 18. We all with open face beholding as in a glass the glory of the Lord are changed into the same Image from glory to glory even as by the Spirit of the Lord. 4. Prayer brings this rapture of joy because it brings with it a joyful assurance that our Prayers are accepted Though our Prayers are not always succesful for Impetration yet seldom but they seal up to us God's Acceptation and so bring the fruit of sweet Consolation It lays hold on the golden Scepter breeding in us an heavenly tranquillity peace of conscience joy in the Holy Ghost These secret cheerings are like the fire from heaven that consumed the Sacrifice and testifie God is graciously pleased with thy Petitions What joy like that of Cornelius to have Angels bring tidings of Gods Acceptation Dan. v. 10. Fear not Daniel thy words are heard Prayer encourages us like Manoah's wife The Lord hath received a Burnt-offering and a Meat-offering at our hand he will not kill us Judg. xiii 23. Want of this made Cain's countenance fall This honour'd and encouraged Abel Oh! those inward cheerings that a religious Prayer sheds into our souls they are not inferiour to the tydings of Angels 5. Prayer infuses these glorious joys because it disburthens our grievances all of them into the bosom of God If it be an ease to a troubled mind to communicate its sorrow to some faithful friend how much more comfortable is it by Prayer to unfold our sorrows into God's bosom who pities our griefs drys up our tears Thus David in his sorrows parleys with God and his soul is refresh'd See this in Hannah 1 Sam. i. 18. She was a woman of a sorrowful spirit Elkanah could not comfort her She prays in the bitterness of her soul pours out her soul before the Lord and see what comfort she finds in Prayer Her countenance was no more sad See it in David Psal. vi He was in much sickness and sorrow Lord rebuke me not in thine ire His soul was vexed he was weary with groaning beginning his Prayer with much anguish but vers 8. he breaks out into a sudden joy The Lord hath heard the voyce of my weeping vers 9. The Lord hath heard my Supplications the Lord will receive my Prayer Phil. iv 6 7. In every thing by Prayer and Supplication with thanksgiving let your request be made known unto God And the Peace of God which passeth all understanding shall keep your hearts and minds through Christ Iesus 6. This duty religiously performed even because it is an holy service yields presently a sweet satisfaction and contentment to the conscience That makes it ever applaud it self and secretly to say to it self I am glad I have done this holy duty 1 Chron. xxix 9. The people rejoyced when they offered willingly So at Solomon's Sacrifice the people went
was some curiously enquire and accordingly resolve it to be beyond all others even beyond Adams in Paradice But as Moses vayled his Face so the Scripture hath put a Vaile of silence and concealment upon this of Christ. It is best to resolve the habit of his Body as it was utterly free from the least blemish and deformity so was it also fitted and tempered to his state of humiliation and infirmity 3. It was vestitus his Garments that 's the other subject of this alteration And then follows III. The manner 1. His Countenance that was shining as the Sun Not but that Christ's glorified Body doth now surpass all created Glory all excellencies cannot equalize his Majesty But 1. This is the most glorious Creature to which we may resemble it 2. This Transfiguration was not a full representation of his Heavenly Glory but only a glimpse of it Non erat plenitudo gloriae sed similitudo Had this Sun of righteousness shined in his full glory the eyes of the Apostles could not have beheld it He dwells in that light that no eye can approach unto Now from this resemblance of Christ's glory as the Sun deduce it into these particulars 1. Sol it is origo lucis all light flows from the Sun and is derived from it The Starres shine by a borrowed light So Christ he is the original and Fons gloriae the Fountain of glory All his Saints and Angels are opace dark in themselves their light it is from him He is Fons gratiae gloriae as the King is Fons honoris From his fullness they receive all he cloaths them with light if he hide his face they are eclipsed 2. Solis splendor it is purissimus the light of the Sun it is most refulgent The Moon is waterish the Starres glimmering but the Sun is most pure So Christ he is not onely pure but purity it self No mixture or shadow of darkness or corruption is in him There are maculae in Luna sic in Ecclesia spots in the Moon and so there are in the Church The Starres are impure in his sight Cujus participatione sumus justi ejus comparatione sumus injusti 3. Solis splendor 't is vegetans the light of the Sun it enlivens and quickens and gives vivacity to all creatures Philosophers say without the influence of the Sun no creature can live This being eclipsed all things languish In its departure there is nothing but fading and dying in its return it gives vivacity So Christ he is the Fountain of spiritual and glorious life A gracious aspect from him enlivens us as it did S. Peter Malach. iv 2. The Sun of righteousness comes with healing in his wings and ye shall go forth and grow as the Calves of the stall 4. Solis splendor it is laetificans the light of the Sun it is cheering and comforting It is a good thing to see the Sun darkness is sad and irksome So Christ refreshes and glads the Soul Ps. iv 7. the light of his countenance puts gladness in my heart more then in the time that their Corn and their Wine encreased The Church in persecution therefore prayes Ps. lxxx 7. Cause thy face to shine and we shall be saved We have seen his Countenance shining as the Sun See 2. His Garments these are shining and glorious And it is express'd three waies 1. White as the Light Matth. xvii 2. 2. Exceeding white as Snow Mark ix 3. 3. By a transcendency so as no Fuller upon earth can white them exceeding Art which is inferiour to Nature nay surpassing Nature Here are two Queries that may be put 1. Why are his garments glorious A gloryfied body shall have no other garments then the robes of immortality and glory True but Christ was 1. Not instatu gloriae but only in actu in a transeunt passage of glory 2. Not in the fullness of glory but in some resemblance In Heaven he cloaths himself with light as with a garment now he cloaths himself with garments as with light 3. Not inter glorificatos and so habituates his body to the decencie of humane conversation How irreligious are some of those disputes which the Jesuits have concerning the body of Christ 2. Whence arose this glory of his Garments From the glory and resplendency that was in his Body His Divinity that conveyed glory into his Soul and that transfused it into his Body and that transmits it into his Garments As his power of miracles was originally in his God-Head then in his Soul then in his Body then in his Garment The hemm of his Garment had virtue in it being instrumentum conjunctum Now from the glory of his Garments as Snow as Light 1. Gather what modell we must gather of Christ's glory and our glory with him Look upon all the Beauties that are in the world the most glorious and resplendent creatures and unite all their excellencies and raise up thy thoughts by them and from them to the contemplation of that glory which is in Heaven View the curious rarities of Art and Nature Is the Snow a vanishing Meteor so white The material Heavens so pure The Lilly so beautiful Oh! Our Solomon in his glory is cloath'd more richly then any of these Eye hath not seen Ear hath not heard the Heart cannot conceive the Greatness of his glory 2. Consider Qualis sanctitas Christi Sanctorum How great is that glorious purity which is in Christ and which can stand before him It must be exact and pure without all stain and blemish Glory is nothing but Excellens Sanctitas Our white robes are the righteousness of the Saints David prayes to be whiter then Snow How should we buy of him fine Linnen and pure and wash our Robes in the bloud of the Lamb The Papist's they have their Fulling-Mills Purgatory Pennance No those are all polluted It must be Christ who must come with Fullers Sope Malach. 3. Consider are his Garments thus glorious How holy and glorious shall his Members be It is he that puts his own comeliness upon them See how he commends the several lineaments of his Church in the Canticles her Eyes her Lips her Nose c. If these outward applications of garments derive such beauty and glory from him how then shall not those neer intimate spiritual Unions As S. Paul speaks Upon our less honourable members we put more honour So much of the Nature and Condition of his Transfiguration See now Secondly the ground and reason why he was transfigured before them 1. Christ puts himself into this appearance of glory to testify and demonstrate the truth of his Divinity His Humanity did appear unto them now his glory gives evidence of his divine Nature Q. But how can this glory of his Face prove his Divinity seeing Moses his Face did shine A. Christ's glory came not from a gracious dispensation but from a substantial bodily inhabitation of the God-Head but Moses his shining was far inferiour 1. He had it
mystery of his Person that both these Natures should be so strangely and admirably united into one Person that God and Man should be personally one Christ 1. Not by a concord of wills 2. Or by a transfusion of properties 3. Or by assistance of grace but 4. By an inward union and conjunction in Person It is a mysterie that Divines have laboured to express by any possible similitudes and could not do it 2. 'T is Magnum Mysterium This of Christ's Incarnation 't is the grand Mysterie because all other mysteries are subordinate and serviceable to this all sacred truths point at this Truth all like lines meet in this center 'T is the end and drift of all the sacred Prophesies To him give all the Prophets witness Acts x. 43. It was the summe and scope of all their Predictions All the Prophets from Samuel and those that follow after as many as have spoken have foretold his Coming Acts iii. 24. Of this Salvation all the Prophets have enquired and searched diligently He is Abraham's promised Seed Moses his great Prophet Samuel's anointed King Iacob's Shilo Esay's Immanuel Ieremy's Man compassed by a Woman Ezekiel's Shepherd Daniel's Holy One Zachary's Branch Solomon's Lilly David's Lord Malachy's Angel All that prophesied looked at him He is the end and body and substance of all their Rites and Ceremonies He was Abel's Sacrifice Abraham's First-fruits Isaac's Ram Iacob's Ladder Moses his Passover Aaron's Rod the Israelites Rock the Patriarchs Manna David's Tabernacle Solomon's Temple all types and representations of his Incarnation All their Kings were figures of this great King all their Deliverers and Judges types of this great Saviour all their Priests were Ushers to bring in this High-Priest of our profession All the mysteries in Scripture were serviceable to this mystery 3. 'T is Magnum Mysterium 't is a great mysterie far exceeding all mysteries in the world All secrets of nature are but elements and rudiments to this Oracle The learnedst men that can search into all natural knowledge stand gazing at this and cry out How can this thing be All mysteries of States they are but meer follies and dotages to this Wisdom The vanquishing of Satan What victory like this The birth of God What Prince's nativity so honourable The laws of the Church the heavenly Oracles What laws so righteous The priviledges of the Gospel What Prerogatives Charters Liberties so ample Other Kings saith S. Chrysostom they govern the bodies this King reigns in the souls of men Other Kings fight with bodily weapons this King with spiritual Other Kings fight against Barbarians Christ against Devils All subtilties of Art but meer daubings and botcheries to this great mysterie That Art can tame Lyons lead about Tygers How do we wonder at this This Mysterie here can change and alter brutish savage barbarous men reduce them to all sobriety and moderation Christs Incarnation shall make the Wolf dwell with the Lamb and the Leopard lye down with the Kid and the Calf and the young Lyon and the Fatling together and a little Child shall lead them c. Esay xi 6. That Art is curious that can drive away diseases lengthen and strengthen life How far exceeding is this mysterie that can cure soul-sickness not onely cure sickness but recover from death regenerate and renew a man old and withered nay dead and give life to him Other Arts can alter nature but this doth change it That may polish brass but not turn it into a purer metal Evangelium ferreum vas reddidit aureum 4. 'T is Magnum Mysterium a great mysterie because 't is a mysterie even to all men of the largest capacity the most clear understanding In other truths that may be a mysterie to one man which is but an easie ordinary truth to the mind of another As in Nature some things seem very mysterious and obscure to a vulgar understanding which a learned judicious man can presently comprehend As the Eclipse of the Sun an unlearned man wonders at it as a great secret of nature but a Scholar counts the knowledge of it easie and obvious So in works of Art Aliter judicat peritus Artifex aliter imperitus inspector An unskilful man will account that a curious piece of work which an expert Artificer will judge but ordinary But this Oracle and mysterie with which we have to do it poseth the greatest wits far exceeds the largest understanding Solomon who knew the secrets of nature his large head was too narrow for it He confesses I have not the understanding of a man I have not learned this wisdom It is hid even from the wise and prudent Matt. xi Where is the wise Where is the Scribe Where is the disputer of the world 1 Cor. i. 20. All their wisdom falls short of this It fares with the greatest Understanding as it doth with the bodily eye The sharpest eye-sight that can behold all earthly things clearly yet if it look up to the body of the â—…un it dazles and trembles and cannot behold it The least appearance of this mysterie it overwhelmed and surcharged the most enlightned understanding When Christ appeared to Abraham which was but praeludium Incarnationis he falls on his face and trembles When Moses had but a glimpse of this glory I tremble exceedingly saith he When Elijah saw but the back-parts of Christ he hid his face he durst not look on When Daniel approaches near it it layes him for dead It casts Paul into a rapture Peter into a trance Iohn lay as a dead man Excellens objectum destruit sensum This knowledge it is too high I cannot attain to it All humane understandings tremble adore are astonish'd at it 5. 'T is Magnum Mysterium a great mysterie not onely to humane but even to the highest Angelical understanding 't is a great deep mysterie even unto the Angels Those Stars of the morning as Iob calls them are overwhelmed with the splendor of this Sun 'T is a mysterie to them This great Work it was conceal'd from them it lay hid in the womb of Eternity and they still wonder and admire at the greatness of it See this in two places one is Ephes. iii. 10. Unto Principalities and Powers in heavenly places is made known by the Church the manifold wisdom of God Not onely some inferior Angels as Lombard conceits were ignorant of it but the most illuminated Angels it was a mysterie to them and by the Church they learn it as some conceive that they see and behold in the Church and wonder at the secrets of the Gospel which are there unfolded At the preaching of the Gospel the Angels flock to see the fulfilling of those mysteries represented in the Tabernacle all the curtains being adorned with Cherubs Another place is 1 Pet. i. 12. Which things the Angels desire to look into They do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stoop down and pry and desire to look into these glorious Mysteries This was prefigured in the two Cherubs on
extrinsecus by conferring with God as a Mudd-wall when the Sun shines upon it but Christ's glory came from within from his Deity to his Soul 2. Moses his shining was not in such glory that was concealed and hid by the covering of a Vail Christ's darts through his Garments His shinings were radii divinitatis Damasc. Moses had splendorem sub velamento Christ had velamen in splendore 3. Moses his shining was terrible Christ's was comfortble The Apostles were loth to lose the sight of it 2. Christ was Transfigured to prefigure the glory of his second comming at the day of Judgment Then he will have his Saints about him as Moses and Elias and his Apostles to be present with him and he Himself will be in his glory His first Coming was in infirmity but the Kingdom of God shall come with power Look upon Mount Tabor and then believe the glory of his second Appearance 3. Christ was Transfigured consignare Resurrectionem It shews the possibility nay the facility of his own and our resurrection He who can transform himself thus into glory how easily can he raise up himself and us also and translate us into glory Look upon Mount Tabor and then doubt not but Mount Golgotha shall give up her dead 4. Christ was Transfigured armare contra scandalum crucis He had told his Disciples of his Cross and sufferings It greived and troubled them Now to remove this scandal of his Cross he arrayes himself in glory This Face that shall be spitt upon I can make it as the Sun this Body that is to be tortured shall shine as the Light these Garments that are to be parted shall be made resplendent Look to Mount Tabor and be not offended at Mount Calvarie 5. He shews himself in glory to his Apostles gives them a glimpse of Heaven to quicken up their appetites to the longing for it These praeludia of Heaven will support any drooping spirit As Ionathan the tast of Hony revived him presently As Caleb cut down a bunch of Grapes from Eschol and by the presenting of that encouraged the people to desire Canaan Fix thy Meditations upon these glories behold by faith Christ in his glory not attended only with Moses and Elias but with innumerable Angels behold thy Throne thy Crown thy white Robes it will make thee couragious and desirous to be dissolved THE THIRD SERMON ON S. LUKE ix 30 31. And behold there talked with him two men which were Moses and Elias Who appeared in Glory and spake of his Decease which he should accomplish at Ierusalem NOw follows Christ's honourable Attendance that accompanied him in his glorious Transfiguration And in it observe three particulars 1. The Persons who are present 2. The Manner of their presence They appeared in glory 3. Their Action and Employment An holy and heavenly Conference They spake of his decease First The Persons that attended and were present at his Transfiguration And they present themselves in three considerable notions 1. Their number Two 2. Their kind Two men 3. Their specialty Moses and Elias I. Their number Two Why so small a number of glorious Attendants He could have commanded twelve Legions All the assembly of the Saints were ambitious of this honour heaven would have emptied it self upon this Mountain to celebrate this glorious Transfiguration of Christ. Yet but two admitted 1. This Transfiguration of Christ was but a glimpse of his Glory no full manifestation He shews here but one beam of his Majesty not the full lustre and splendour of it When he comes in full Glory troops and millions of Saints and Angels shall wait upon him Now he more privately discovers himself in the view of a few and if he be now so glorious how resplendent will he be in all his Saints and holy Angels 2. These Saints present are not present for attendance only but as witnesses to give testimony to the Son of God And two witnesses of such choice and note of so great authority to seal and assure us of Christ's glorious Divinity are sufficient At the mouth of two witnesses or at the mouth of three witnesses shall a matter be established Deut. xix 15. There need no more Here therefore onely three from earth are assumed to this vision and two onely from heaven Hereafter Every eye shall see him Now the sight of him is more reserved and mystical and of a more reserved dispensation 3. Two Saints are assumed into attendance of this Glory others are omitted to shew and figure out a disparity and diversity of Glory in those blessed Spirits All the Saints have their portion of bliss but in their proportion not in a just equality As from earth he hath his favourites three choyse Apostles the rest stood at a more remote distance so in heaven though all are happy yet have they their measures and degrees of Glory These two in the Text are taken into a greater nearness admitted to a more full view of Christ others were waiting his coming into heaven longing for and expecting his glorious Ascension These had the favour of seeing him before in the dayes of their flesh Moses and Elias saw his back-parts These again are dignified with this glorious Apparition assumed with him into his triumphant Chariot as Iehu did assume Ionadab That 's the first their number two II. Their kind two men Why was he not attended with glorious Angels Why were not these commanded to wait upon him and worship him No he assumes not Angels but these holy men 1. They were magis idonei Testes more competent and convenient witnesses of his Deity and Mediatourship then the choicest Angels Moses and Elias should be of more prevailing Autherity then the Angels These had Authority of teaching in the Church And they bear record here in relation to what they were before with respect to the Scriptures of which they were the Pen-men and Teachers This is a great assurance of Truth that those Saints who first published the tidings of Salvation are now eye-witnesses feel and find the truth of what they Preached Remember them who have spoken to you the word of God whose faith follow considering the end of their conversation Heb. xiii 7. That Doctrine which they taught brought them to Glory 2. Duo homines Two men they attend this Glory of Christ because they are more concerned in Christ's Incarnation and Mediatourship These are not onely Spectators but Partners Our Salvation and bliss is the main aym of Christ the glory of the Angels is less principal and accessory He took not upon him their nature fulfilled not their Covenant To us he was born to us he lived for us he died They are not the Spouse but the friends of the Spouse The Church is Christ's Spouse they like S. Iohn the Baptist rejoyce at the sight of it As when God led the Israelites into Canaan a mixed people followed them and entred in with them so we are the choise people who are
up that place to enjoy this Like the two Tribes of Reuben and Gad because the land on this side Iordan was rich and commodious they beg to be settled there care not for the Land of Promise Like some vain Traveller who can be content to settle in some Inn on the road because he finds good usage there and never hasten on to his own Countrey to his own home Not onely wicked men would fain settle here but sometimes Gods children could be content with the life of grace here and think not sufficiently of heaven above No we must know Tabor is but a viaticum to heaven It is Manna indeed but not for our stay onely for our Journal in the Wilderness Heaven is the Countrey that is the Region and Land of Promise Grace never leaves us till it brings us thither As Waters will ascend as high as from whence they rise so Grace that comes from heaven and it will thither again Hierusalem is from above Tabor is but a Colony that belongs to it 4. A fourth Error 'T is good being here Peter would have Christ set up his rest here and never go down more from Mount Tabor What shall become then of Christs Death and Passion and the Redemption of Mankind by his being Crucified All our happiness this on Mount Tabor that in heaven depends all upon this He hath heard our Saviour forewarn it yet is he so transported with this passionate joy that Christ must not suffer now he must forget his message and the command of his Father and the Redemption of his Church to bear Peter company upon Mount Tabor Nay as some conceive purposely he moves it to Christ and proffers his assistance that so he may escape the death of the Cross. So carnally sometimes are our affections set that we think we love Christ and our selves when we cross him most No Christ must descend from Mount Tabor and ascend Mount Calvary Thus it is written that Christ must suffer and so enter into his Glory How else should the Scripture be fulfilled the Church redeemed Heaven purchased the Devil vanquished How dangerous are our carnal desires of what fearful consequence if God should give way to them 5. A fifth Error 'T is good being here He would never leave this place of Glory but enter upon the possession of it presently Ey but much labour is to be undergone many services to be performed to attain this rest No Peter would slip into heaven in an instant Oh! But 1. Laboranduni Peter should say Let us go down and perform those conditions of gaining heaven We must not so linger for heaven as not to be content to take pains for it The Spies that discovered Canaan came back and said Come let us fight for it it is a good Land 2. Prius patiendum There is a Cup to be tasted of and Baptisme to be baptized with first Through many afflictions we must enter into heaven Fain would we go to heaven without the Cross and pass A deliciis ad delicias No we must be made conformable to our Head who was consecrated by afflictions Crux scala Coeli the Cross is the ladder by which we must ascend to the Crown 3. Moriendum We must pass through Golgotha to come up to this Mount Peter indeed as well all are loth to be uncloathed but we would be cloathed upon that mortality may be swallowed up of life 2 Cor. v. 4. The valley of death leads to this Mountain That straight must be passed Peter after is content to lay down his Tabernacle here he forgets it It is the Supper of the Lamb the labour of the day and the evening of death must first come 6. A sixth Error Good being here Fain would he hold Christ ever upon Mount Tabor Why what shall become of all other Saints Peter will engross Christ here to himself Moses and Elias from heaven and three Apostles on earth shall enjoy Christ no matter for others he takes no thought of them He will deprive heaven of Christ those in heaven must go without him And for the Saints on earth he never thinks of them neither so he may have his full of Glory Whereas a more advised spirit would have provoked Peter to have been zealous to call in and invite others to the fellowship of these joyes Indeed other worldly blessings are diminished by many partakers but this is more encreased The Lepers 2 King vii said We do not do well we do not carry tidings into the City The spirit of Piety naturally provokes us to call in others to share in Christ with us The woman of Samaria Ioh. iv 29. calls out all her neighbours to enjoy Christ. Thus Cornelius brought in his kindred Acts x. 24. Had Andrew served Peter thus what share had he had in Christ He went and found out his brother Simon Ioh. i. 41. Peters Motion would have put this Light of the world under a bushel Whereas 1. Love to Christ that will enforce us to encrease his kingdome 2. Love to our brethren that will quicken us up to gain them Matthew calls his acquaintance to be in Christ's company Luke v. 29. 3. This will make our selves fuller partakers of Glory The more we gain the more we shall shine It is a sowing and that will end in bringing sheaves Peter should have been content to have parted with this Glory for a time for the conversion and good of others When God bids Moses go down from the Mount for the peoples cause Moses saith not 'T is good being here S. Paul knew what the joyes of heaven were yet for the Churches sake he was not onely content to be out of heauen some time but Anathema for ever Domine si adhuc populo tuo sum necessarius non recuso laborem fiat voluntas tua desidero requiem sed non recuso laborem So said S. Martin in S. Bernard We have seen Peters Errors in his Motion for continuance Now let us see what failings there were II. In his proffer of building Tabernacles In it He knew not what he said That proffer hath blemishes and imperfections 1. Being here as he supposes in Christs kingdom of Glory he forecasts an erection of three Tabernacles One for Christ one for Moses one for Elias Christ here hath his family and Moses his and Elias his Whereas Christs Tabernacle and Church being erected Moses and Elias must not persist All must be in Christs Tabernacle or utterly excluded Elias must have a distinct Tabernacle from Moses till Christ comes and pitches his Tabernacle among men but then they must resign and give place to him Unum ovile all must be under one Head all one Flock and one Shepherd No man must Ducere familiam be the Master of the house but onely Christ all must come in and hide themselves in Christs Pavilion Thus the Corinthians they would build many Tabernacles One sets up a Tabernacle for Cephas another for Paul another Tabernacle for Apollo Paul
2 Chron. ii 6. He hath said he will dwell in the thick cloud 1 King viii Tabernacles and such poor earthly helps suit with our frailty his Glory can erect a more wonderful Pavilion 2. To allay and moderate the lustre and resplendency of that great Glory This Transfiguration and Glory of Christ hath overcome S. Peter he is not able to stand before the brightness of it he was swallowed up with it See here God attempers himself to their weakness abates of that Majesty and spreads a Pavilion and Shade of Clouds to shelter them from the surcharge of Glory that was too great for them As Moses put a vail on his face that he might not amaze and terrifie his people As we cannot look upon the Sun in its full brightness but under a cloud by refraction or reflection so the Majesty of Christ is unsupportable till he vails himself and abates his Glory and condescends to our frail capacity 3. A cloud overcasts and overshadows them to hinder their further prying and looking into that Glory He gives them a glimpse of Glory but overcasts it presently We must not search too far look too much into that Majesty Our curiosity would still be gazing and prying till God darkens himself and closes our sight from further beholding When the men of Galilee stood gazing up into heaven after Christ when he was taken up into heaven A cloud received him out of their sight Acts i. 9. Thus God curbs our bold approaches to his presence Moses would see the Face of God God shews him his Back-parts but hides his countenance When he appear'd on Sinai he set bounds to the people Tutum est nescire quod non licet scire Thus the Temple was framed the people were restrain'd to the outermost Court the Priests to the inward but there was a vail before the Sanctum Sanctorum Psal. xviii 11. He made darkness his secret place his Pavilion round about him were dark waters and thick clouds of the skies Thus he doth 1. To strike reverence and awe into us The unsearchableness of Gods mysteries and our inability to view and comprehend them are purposed to work admiration and adoration in us 2. Ut sit locus Fidei God suffers not our eyes to behold his full Majesty and those heavenly mysteries to exercise our Faith in believing what we see not In extraordinary cases he shines more clearly but in ordinary he holds us to the dim light of Faith The Israelites in the night had a pillar of Fire but in the day a pillar of Cloud Hence we are said to walk by Faith and not by Sight Christiani non rationales sed fideles It is the goodness of Faith Blessed are they that have not seen and yet have believed Ioh. xx 29. 3. Ut sit locus Expectationi We must not see that Glory now but expect it hereafter As in the Primitive Church the Catechumeni were not suffered to see Baptisme or the Eucharist the more to quicken their desires after them so God casts a cloud before his Glory to make us long for that time when these clouds shall vanish and we behold him Face to Face As David admitting Absolom to Ierusalem but forbidding his coming to his presence provoked him to long to see the King's face 4. To withdraw and separate Moses and Elias from them Peter lingred and sued for a stay no a cloud is cast 'twixt him and them It is our condition we may and naturally we do linger after the society of the Saints still to retain them with us no God withdraws them and casts a cloud of separation and concealment that they are not to be seen again all further conversation with them is denied to us Papists they keep the passage open betwixt us and the Departed they pray to them and for them and tell us of their frequent Apparitions No our Religion sees a cloud cast betwixt us God hides them in his Pavilion As Christ was caught out of sight with a cloud so are we hindred from any further conversation with Saints departed Happy they who are taken from us as Moses and Elias on Mount Tabor in Christ's presence and caught up in a bright cloud of comfort 5. A cloud appears and overshadows them as a Symbole and Token of God the Father's presence Usually Gods presence was represented by a Cloud Thus he filled the Temple with a Cloud 1 Kings viii So Exod. xix A Cloud appeared upon Mount Sinai Numb xii 5. He came down and a pillar of Cloud appeared on the Tabernacle Now this representation of the Father in a Cloud implyes two things 1. Patris Invisibilitatem He dwells in a thick Cloud that is his Nature and Substance it is hidden and invisible This is a glorious Attribute of God S. Paul calls him The Invisible God Col. i. 15. 1. He is Invisible to the eye of the Body That spiritual Nature cannot be look'd upon by the eye of any creature No man hath seen God at any time Ioh. i. 18. Exod. xxxiii 20. Thou canst not see my Face He dwells in the Light which no man can approach unto whom no man hath seen nor can see 1 Tim. vi 16. 2. He is Invisible by the eye of Reason the eye of the Soul The reach of Reason and Understanding cannot comprehend him No Definition can express him No Notion resemble him No Understanding fathom him All the wayes that Reason hath to know him are but three and they all fall short 1. Via Causalitatis Yet that is unsufficient he not communicating his whole Being or Substance to any creatures They are Vestigia but not Plena adâ—…quata 2. Via Negationis Removing all imperfections from him yet that shews what he is not not what he is 3. Via eminentiae By ascribing all created Excellencies and reducing them to him yet these are but similitudes of him not really true of him Then these are finite and we are not able to conceive infinity 3. He is Invisible to the eye of Grace That 's the apprehension of Faith and goes beyond Sense or Reason apprehends great things but yet it cannot attain to the seeing of God Faith rather leans on him then looks on him It knows him in his Attributes Word Promises Inspirations Feelings of Grace but himself it sees not he is still in the Cloud 4. Invisible because God the Father never was Visible by any Apparition The Son he is God manifested in the Flesh the Holy Ghost he appeared in the shape of a Dove and Cloven Tongues but the first Person never made himself known by any visible Apparition Hence it is that the Fathers conclude That in the Old Testament whensoever it is said that God appeared as to Adam Abraham Iacob c. still it was the Son who appeared and those assumed bodies were Praeludia Incarnationis 2. It represents Possibilitatem Manifestationis Still he dwells in the Cloud A Cloud it is obscure but yet it is vanishing it
merciful and gracious recovering them out of this amazement It is fourfold He did it 1. By a comfortable Appearance His Transfiguration and Glory affrighted them now that he might more familiarly and comfortably refresh them he layes aside his Majesty and Glory and re-assumes his habit of Humiliation and so offers himself to their weakness and infirmity As Moses put a vail upon his face that the people might endure his sight and presence How gracious is this Condescending of Christ to dispense with his own Glory for our comfort Like Ioseph who discovered himself to his brethren fell upon their necks and received them with mutual embracings The truest sign of greatness is to stoop to others weakness 't is Signum roboris not infirmitatis saith Gregory Till that time when he will make our bodies like his glorious body he makes his glorious body like our weak bodies He did it 2. By his comfortable approach He came to them 1. Strength of Faith would have carried them to him as Peter Matth. xiv 20. Master bid me come unto thee 2. Moderate fear would have driven them to him Or 3. It would have made them call to him for help Oh! but they are in a weaker and lower condition their Faith is in a swoun their fear hath overwhelmed them there is no power left to seek for succour therefore they not being able to seek out for help see he offers himself graciously to them Here is the comfort of Christians 't is possible we may be so low brought as not to be able to call or look up to Christ yet then he leaves us not When we cannot comprehend him then he will comprehend us Our Faith may be so weak as not to be able to lay hold upon him yet then his Spirit apprehends us In sickness when speech and sense and all fail yet a child of God hath this comfort He will come to me when I lye unable to come to him This case David was in Psal. lxxiii 22 23. So foolish was I and ignorant I was as a beast before thee Nevertheless I am continually with thee thou hast holden me by my right hand He did it 3. By his comfortable touching of them He puts his hand upon them Now this gesture and action of Christ was very usual in his miraculous works Matth. viii 3. He touched the Leper and cleansed him Vers. 15. He touched Peters wives mother and cured her of a fever Matth. ix 29. He touched the two blind men and they received their sight Matth. xiv 36. They besought him that they might onely touch the hem of his garment and as many as touched were made perfectly whole Christ uses this gesture of touching for divers reasons 1. It is Signum facilitatis He works wonders with his touch that is with the greatest ease and facility This was eminently seen in Christs wonders Nature must use stronger means to work any work Nay Elias when he was to recover the womans child stretch'd his body upon it often begged of God before he could effect it Christ he effects it by the least means The smallest means in appearance are by him made powerful to work effectually Purposely he makes choyce of such seemingly improbable means the more to magnifie the glory of his Power the means themselves having no force at all to effect such wonders Thus Ioshua chap. vi 3. The compassing of Iericho seven dayes blowing with Rams-horns Magis videntur mysteria consummare quam bella What force were there in this to batter down a City Thus it was in Naaman's washing seven times in Jordan 2 Kings i. 5. In the blind man's cure by Clay and Spettle and washing in Siloam Iohn ix 6. Thus the looking upon the Brazen Serpent cured the people He fed five thousand with five loaves and two fishes To teach us 1. Not to rest in the most effectual means though never so hopeful but to look up to him who works by them 2. Not to despair in the weakest means if of his appointment If they be Siloam which is by interpretation Sent he can make them effectual 2. It is Signum Applicationis By this touch he shews that he helps by a real and close application of himself to us Omnis actio per contactum So there must be a close application of Christ to us if we mean to receive any virtue from him And to this purpose we meet with a double touch 1. Christ toucheth us as here he did the Apostles that is he immediately unites and applies himself his grace power Spirit to us when he conveys any good to us 2. We must touch Christ that 's contactus Fidei Faith must draw near to him as the woman in Matth. ix 21. If I may but touch the hem of his garment I shall be whole Hence saith Christ Thy Faith hath made thee whole 3. It is Signum mirae Efficaciae The least if true and real union with Christ conveys grace and good to us Nature must have Vim Moram nihil tam efficax ut in transitu prosit but the Word the touch of Christ is effectual So Faith if it be not able to lay hold upon him strongly yet if it can but touch him as the woman Si tetigero minimus actus and fimbriam minimum objectum 4. It is Signum virtutis Humanitatis Christi The Humanity and Body of Christ was Omnium instrumentum miraculorum As sanctified and quickned with the Deity it served as a powerful instrument to convey spiritual and supernatural power 'T is Caro vivifica There dwelt virtue in it The leaves of the tree of Life saves the Nations The Humanity of Christ had not a transfusion of Divine properties but it was enrich'd by the Deity with miraculous virtue which being drawn forth by Faith works wonders He did it 4. Voce Consolante He comforts them by a gracious word of heartning and encouragement Arise and be not afraid He will speak peace to his people and to his servants Psal. lxxxv 8. Arise 1. It is a word of Assurance as making known to them that there is no cause of fear 'T is Christ and his Word and Warrant that can secure us Master at thy word I will let down the net Luke v. 5. Let all terrors compass us yet if Christ encourage us it is enough Fear not Go forward made Moses enter the Sea 2. It is a word promising Assistance If he bid us Arise we may hope for his help Have not I commanded thee As Iacob in his fear The Lord that said unto me or bade me return unto my countrey that encouraged him 3. 'T is Verbum Operatorium It breaths life and strength and courage into them But what can a word do to a fainting man Yes 1. 'T is Verbum Dei that is effectual He speaks life and health That Word made us of nothing 2. 'T is Verbum Spiritu corroboratum there goes with it a sweet and powerful concurrence of his Spirit As
makes him look Death in the face undauntedly Alass we how doth any appearance of death affright us If we see but another man die the cold sweat and the pale face and the pangs of death upon him how doth it dismay us Iob finds all these in himself and speaks comfortably of them 'T is S. Augustin's pious counsel Si times mortem ama resurrectionem If thou beest afraid of death acquaint thy self with the hope of the resurrection If a man go to prison and be able to say I know I shall be bayled I have one who will quit my debt and enlarge me such an one fears not the Prison Let death arrest us Christ shall enlarge us We are prisoners of hope Zech. ix How cheerfully did Iacob take his journey when God spake to him Gen. xlvi Fear not to go down into Egypt I will go down with thee and I will surely bring thee up again This hope made Iob not onely not to fear death but even to desire it Chap. xiv Oh that thou wouldst hide me in the Grave then he asks this question If a man die shall he live again Yes saith he Thou shalt call and I will answer thee thou wilt have a desire to the work of thine hands That 's the second Alacritas fidei 3. There is yet another print of Piety Sancta expectatio Fidei What is the thing his Faith longs for at the resurrection It is the seeing of his Saviour the beholding of God the enjoying of his Redeemer In my flesh shall I see God and mine eyes shall behold him 'T is that that makes the resurrection comfortable not that we shall live ever but be ever with the Lord. It was small joy for Absalom to dwell at Ierusalem and not be admitted to see the Kings face 2 Sam. xiv Heaven is not Heaven but a place of confinement without this glorious and blessed Vision Though Moses and Elias vanish on Mount Tabor yet to see Christ in glory is abundant happiness Do occidere heliace the glory of the Sun swallows up the glory of the lesser Stars Whom have I in heaven but thee and whom do I desire in comparison of thee Psal. lxxiii The good women at the Sepulchre this Day saw a Vision of Angels but that contented them not till Christ himself appeared Iob knew he should enjoy the society of Saints and Angels sit down and feast it with Abraham and Isaac and Iacob in the Kingdom of Heaven but here is the height of his happiness I shall see my Saviour Heaven as it is Coenaculum sponsi the Guest-chamber for the supper of the Lamb 't is a place of comfort but as it is Thaelamus sponsi the Bride-chamber of the Lamb where the Spouse enjoys him whom her soul loves it is the place of blessedness Thirdly the last thing remains that 's Beneficium fidei the use and benefit Iob makes to himself of this Meditation And the benefit is threefold suitable and seasonable to a threefold condition in which Iob now was 1. Iob was overlaid and opprest with affliction Suitable to this condition this Meditation affords Vim sustentaetivam it supports his spirits amidst all his afflictions Here is the patience of the Saints mockings and scourgings and bonds and imprisonments they endured them all because they expected a better resurrection Heb. xi That blessed day will make amends for all It was this hope that sustained S. Paul kept him from fainting 2 Cor. iv Knowing that he which raised up the Lord Iesus shall raise us up also with Iesus and for this cause we faint not Thus also he comforts and cheers up other Christians If in this life onely we had hope in Christ we were of all men most miserable But there is a Resurrection after this life we have hope in Christ and therefore of all men most happy This assurance will stand by us when all things else fail It was Esau's confession Behold I am at the point to die and what profit shall this birth-right do to me But to be Filius resurrectionis that Birth-right will relieve us at our last agony and support us comfortably Iob felt the good of this Meditation and he insists upon it Here is Masticatio fidei he chews it in his mouth and sucks out the sweetness of it 2. You may see Iob in another condition transported with passion and suitable to that this Meditation it had Vim quietativam a great virtue he found in it to settle and compose him In the Verses going before his spirit is stirred within him he is full of complainings and murmurings and quarrellings with God and expostulations See how he rebukes and allays these storms and tempests with this Meditation O my soul keep silence unto God for of him comes my salvation Thus David stills discontents Why art thou so troubled O my soul Why art thou so disquieted within me I shall yet praise him The day shall come that I shall see his countenance and for ever enjoy him Mortale mori is one ground of settlement against these perplexities and Iob makes use of it Chap. xiv but Mortuum reviviscere is satisfaction with advantage that will calm and quiet all his complainings 3. Lastly behold Iob in another condition he is charged by his friends with the sin of hypocrisie and then this Meditation it hath Vim apologeticam 't is his defence and apologie against that accusation Against all their surmises and suspicions of his integrity this he opposes for his justification It is God that justifies me who are ye that condemn me 'T is Christ that is dead and now risen again he shall judge and acquit me O! hypocrisie shrinks at the thought of death trembles to hear of a resurrection These painted Sepulchres till then make a goodly shew they are the beautifullest parts that are in the Church but when the Vault shall be open'd and all secrets disclosed nothing will appear then but horrour and confusion rottenness and corruption But truth and integrity appeals unto that great Trial knows that the Name that 's written in Heaven shall one day be cleared from slanders on earth My witness is in Heaven and my record is on high That 's the great avowment of Iobs truth and integrity till then it matters not much what the world says of us Lingua Petiliani non est ventilabrum Christi there lies an appeal of all mens censures to that days trial before the great Tribunal A joyfull appearance before which He grant unto us who as this Day overcame death for us and opened unto us the Gate of eternal life even Jesus that hath delivered us from the wrath to come To whom with the Father c. ON EASTER-DAY The Second Sermon ROM viii 11. But if the Spirit of him that raised up Iesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you IN this Context and passage
Ob solitudinem for retiredness and privacie he withdraws himself from tumults and multitudes sequesters himself to a more intimate Devotion This is a blessed opportunity for Devotion retiredness and solitude Christ bids them enter into their Closet to recollect their thoughts They Pray in plateis in the streets who suffer their thoughts to wander in worldly cogitations Christ when he raised the Woman put out the Minstrells Matth. ix Abraham left his servants below Iacob sent his carriages over the River stay'd alone to wrestle with God 2. Ob elevationem This bodily ascent teaches us to raise up our thoughts in Prayer above the sphere of the world Prayer it is Ascensus mentis ad Deum the scale and Ladder to get up to Heaven We must mount up as Eagles clamber as Ionathan and his Armour-bearer to the top of this Rock Devout Prayer mounts the Soul up transports it into Heaven It makes our conversation to be in Heaven 3. Mons typus coeli Heaven is prefigured and compared to a Mountain Who shall ascend into the hill of the Lord Ps. xxiiii 3. I will lift up mine eyes unto the hills from whence cometh my help Ps. cxxi 1. The Temple the type of Heaven was reared on a Mountain Heaven 1. It is stabile ut Mons stable as a Mountain not moved nor shaken 2. It is excelsum ut Mons high as a Mountain 3. It is amoenum delightful it is Mons olei 4. It is arduum ut Mons much pains to ascend and gain the top of it 5. It is securum Mountains are places of strength so is Heaven 4. Ibi liberior conspectus coeli It gives a glorious view of the beauty of Heaven and so administers thoughts of Prayer and Praysing The aspect of that goodly Frame how should it raise our thoughts to enlarged Meditations Thus David viewing the Heavens breaks forth into admiration of God Psal. xix A Psalm penn'd as some conceive upon his being a Shepheard and so lying abroad and contemplating the Heavens THE SECOND SERMON ON S. LUKE ix 29. And as he prayed the fashion of his countenance was altered and his raiment was white and glistring S. MATTH xvii 2. He was Transfigured before them and his face did shine as the Sun and his rayment was white as the light S. MARK ix 2 3. He was Transfigured before them And his rayment became shining exceeding white as snow so as no Fuller on earth can white them HAving seen our Saviour's solemn Preparation unto his glorious Transfiguration vers 28. Come we now to the actual Entrance and Manifestation of this his Glory And the Text sets it out in two particulars 1. His holy Disposition and Action in which he was conversant when he was Transfigured As he prayed 2. His glorious Transfiguration it self The fashion of his countenance was altered and did shine as the Sun c. First his holy Disposition and Action In it two things 1. Consider it in the absolute Performance Quòd or avit that he Prayed 2. In the respective Accommodation of it to this Transfiguration When he prayed then he was Transfigured I. Consider it absolutely that Christ prayed And the Observation from hence is thus much That our blessed Saviour in the dayes of his flesh was religiously conversant in this Duty of prayer Many Instances of this in Scripture And this he did for divers Reasons 1. Ut cultum servitium Deo exhiberet To do homage and honour to God his Father Christ as Man was inferiour to Him and so was to perform this recognition of his Father's Soveraignty Adoration is due from the most glorious Creatures to God All knees must bow to him and therefore Christ the first of all the creatures of God tenders this homage to him Prayer it is our Moral and Real and Spiritual Sacrifice enjoyned us by the law of Nature In recognitionem Universalis Supremi Dominii 2. Christ was conversant in Prayer Ut Orationem exemplo sanciret dedicaret And so to make it by his performance a welcome and acceptable service to him Christ was not sanctified by Prayer but Prayer was sanctified by Christ. As Baptism did not sanctifie him but he sanctified and consecrated it All God's Ordinances convey holiness into us in the performance of them but they drew sanctity from Christ. He makes Word Prayer Sacraments the holier for his performing of them The Altar sanctifies the Gift 3. Christ was conversant in Prayer That so he might put himself into the exercise of all kind of graces He prayed not out of absolute necessity as we do but to stir up and beautifie himself with the practice of all kind of graces As he said of S. Iohn's Baptism What though he needed not Yet thus it becomes us to fulfil all righteousness The grace of Prayer is so holy a grace the Art of Prayer so heavenly that Christ would abound in this as in all other endowments The Saints they are more plentiful in some gifts and more scanty in others but Christ was abundant in all 4. Christ was conversant in Prayer To testifie his state of Humiliation Therefore he prayes not onely by way of Compellation or Intimation but by way of humble Petition and Supplication Thereby acknowledging himself 1. To be Man 2. To be in a continual subjection and dependance from God 3. That he had put himself into a state of want and deficiency and so craves a gracious supply from the hand of God 5. Christ was conversant in Prayer as a special performance of his office of Mediatour He is our High-Priest all his requests are meritorious for us He was set up for us in the things of God This is a special excellency in Christ's Prayers The best of our Prayers have but the virtue of Impetration and the grace of Acceptation but Christ's Prayers were of a Meritorious value We know that besides the great Paschal Sacrifice the daily Incense was to be offered so besides Christ's Passion his Prayer was to be tendred for our Redemption 6. Christ was conversant in Prayer for Spiritual Solace and Consolation The enjoying of the sweetness of Communication with God it was to the spirit of Christ above all comforts As to Preach so to Pray was meat that he fed upon and Spiritual refection We see when he was wearied with the multitudes Matth. xiv He went up to a mountain to pray as the most ravishing refreshment he had If any be afflicted heavy sorrowful thirsting after joy and gladness let them get into these holy parleys with God suck honey out of this honey-comb it will glad them presently Well then 1. Did Christ the natural Son of God carefully and religiously tender up this honour to God How should we be assiduous in this homage who are the lowest and meanest and unworthiest of his creatures He who in his Deity was equal to God yet bowes and prostrates himself How should we humble our selves in this holy Adoration Do Saints in
home with joy As every sin leaves a sting after it so the duties of Piety and Devotion calm the soul and fill it with much joy and glory even as if they heard an Euge from heaven Now that this glorious effect may follow our Prayers three conditions are required 1. They must be frequent To be strange with God to keep aloof from him and yet to think that our rare and disused Prayers shall find such success it is groundless Daniel who would not abstain thirty dayes but thrice every day prayed he had an Angel to assure him Knock Seek they are words of diligence Daniel's thrice David's seven times these find joy Thou who art strange to God canst thou wonder if he be strange to thee if he impart not those joyes that are for his Favourites 2. They must be cheerful We must delight in this communion God he delights to hear us pray Cant. ii 14. Let me see thy countenance let me hear thy voyce for sweet is thy voyce and thy countenance is comely If he delights to hear our Prayers how should we delight in offering them to him They who count it the burthen of their lives to pray irksome tedious can expect little sweetness in this communion No David is glad to put himself into this communion Psal. xxvii 8. My heart hath talked of thee Seek ye my face Thy face Lord will I seek 3. They must be fervent Our remiss feeble benummed suits what force have they to work upon God or upon our selves See here our Saviour prayes himself into heaven In the garden prayes himself into an Agony Paul praying was carried up into the third heaven S. Peter praying was cast into a trance S. Iohn was ravish'd in spirit Zeal it is the wing of Prayer the ladder of Heaven like Elijah's fiery Chariot Whereas our cold slumbering suits like Meteors in the Ayr vanish into nothing Nay so far are they from Intention and Zeal that they scarce have any Attention and Mind Can such cold formalities invite God home into their heart They at Emmaus were importunate with Christ constrain'd him to stay with them Lot urged the Angels to turn in to his house Use these violences and thou breakest open heaven David's heart panted for God Oh! When wilt thou come unto me Oh! keep this passage open 'twixt God and thee let no neglect stop or damm it up We have seen his disposition Oravit He prayed Now follows Secondly his glorious Transfiguration In it two things 1. The nature and condition of it 2. The reason and purpose of it First The nature and condition of it It is called here an Alteration S. Matthew calls it a Transfiguration or a Transformation In it three things 1. The Alteration it self 2. The Subject of it It was 1. In Vultu in his Countenance 2. In Vestitu in his Garments 3. The Manner Shining as the Sun that 's for his Countenance Exceeding white that 's for his Rayment 1. Ut Nix As the Snow 2. Ut Lux As the Light 3. Whiter then any Fuller on earth can white them I. For the Alteration it self He was Transfigured That implies two things 1. It was Passiva mutatio A passive Alteration Non Transfiguravit se sed Transfiguratus est He did not Transfigure himself but he was Transfigured 1. Because his Humanity was only patient and receptive in this glorious Alteration had no activity to infuse this glory That was but as a Lanthorn which gives not light of it self a Candle within it must shine and enlighten it 2. To intimate that it was the Action of God the Father putting Honour and Glory upon his Son and not so much the Action of the Son assuming Glory to himself Father Glorifie thy Son that thy Son may Glorifie thee The Merits were the Son 's the Rewards his Father's 2. It was Qualitativa mutatio A Transfiguration a glorious Alteration in the appearance and qualities of his Body not a substantial Alteration in the substance of it Assumpsit gloriam non deposuit naturam Hieron And from it gather these Corollaries 1. Haec fides nostra It is a rule for our Faith It was the same body of Christ in nature and substance before and in and after Glorification Ubiquitaries and so Papists make Christ's Glorification not to consist in investing of his body with glorious qualities but in the abolishing or turning his flesh into his Deity No Christ's body here and in heaven is not changed in the natural proportion but enriched and beautified with heavenly endowments His nature is not abolish'd but onely replenish'd with Glory Glory freed him from natural infirmities it doth not strip him of natural properties Still eadem quantitâ—…s Ubiquitaries say by virtue of Union and glorification it must be every where Papists say by virtue of glorification it may be any where in a thousand places at once Thus in the Sacrament they have built him a Tabernacle of accidents and shadowes No Glory as Grace perfects Nature it doth not destroy it It is a qualitative not a substantial alteration 2. Haec gloria nostra It was a qualitative alteration his body remaining the same this is our glory Our flesh is glorified in Christ and he communicates to it a glorious condition This is the advancement of our bodies He assumed our body not only for passion but for glorification Fond Hereticks say he left this body behind him No he hath united it undividedly to him dedicated it in himself to glory Securae estote caro sanguis occupâstis coelum in Christo Hieron 3. Haec spes nostra This is our hope that these our frail earthly bodies shall be in his good time transfigured and made like his glorious Body Anabaptists dream of new bodies to be made No what he hath shewed me in his own he can and will perform in ours Our vile bodies shall be made like his glorious body His glorified body was primitiae the First-fruits and they are pledges of the whole Crop So much for the first the kind or nature of this alteration Now II. For the Subject of it 1. It is Corpus not Anima his Body not his Soul this was not enriched with any new encrease of glory but his body only The Soul by virtue of the hypostatical Union was replenished with all grace and glory from his Conception Then he was annointed with the Oyl of gladness He was comprehensor quoad animam ab instanti but he was viator in corpore that was in a state of infirmity and so capable of increase of glory Addition of glory to his Soul 1. It was needless 2. It was useless This Transfiguration was purposed for the good and profit of the Apostles and so to be such as was observeable by them 2. It was vultus his Face or countenance No question all his Body was cloathed with Majesty but his Countenance was most Resplendent That is sedes majestatis What the natural beauty of our Saviour's countenance
their ears and believe with their hearts and should be saved As on Saul and his servants a Sleep from God fell upon them so a sleep from Satan falls upon many till they be robbed like Sampson of all that they had Hae sunt radices 2. Qui sructus What doth this deserve 1. It justly provokes God to sleep We hear that God hath his sleep He awaked as one out of sleep Psal. lxxviii 65. Now God sleeps when he is to us as one that sleepeth that is hears us not regards us not As Baal It may be he is asleep call aloud Thou that sleepest when God speaks to thee how dost thou deserve that God should sleep and turn away and not regard thee 2. It justly provokes upon our selves even a spiritual sleep Esay tells us of a Spirit of slumber Isai. xxix 10. The Lord hath poured out upon you the spirit of deep sleep and hath closed your eyes Rom. xi 8. God hath given them the spirit of slumber eyes that they should not see and ears that they should not hear unto this day This is a fearful judgement for a man to be spiritually asleep to have our senses closed up against all spiritual Inspiration our Understandings overcast our Memories bound our Motions fetter'd our Tongues muzzled not able to call upon God not able to avoid any danger to foresee any occurrent 3. It justly deserves even Eutychus his judgement Acts xx 9. who fell into a dead sleep Our prophane customary use of it provokes the hand of God against us Consider what S. Peter saith Their punishment sleeps not and will one day upbraid them Can you not awaken one hour Then Ex lethargicis fient Phrenetici Aug. They shall awaken out of a lethargie and fall into a phrensie So much De Humana Infirmitate II. This sleep of the Apostles conceive it ut Carnalis Indispositio it is a representation of our carnal Indisposition It represents our incapacity for any heavenly Revelation Christ reveals himself in Glory the nature of man in our corruption is so dull and uncapable that it is utterly unfit to reach those mysteries Naturally our understanding is most dull and unteachable in these spiritual Truths In civil and common truths we are quick-witted and apprehensive but in the things of God the greatest manifestation doth not affect us The natural man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receiveth not the things of the Spirit of God for they are foolishness unto him neither can he know them because they are spiritually discerned 1 Cor. ii 14. As the eye of man to see the earth and ordinary things is sharp enough but let it look upon the Sun then it is dazled Aristotle compares us to Owls-eys that are quick-sighted in the dark but blind in the Sun-shine No as they say besides Objectum Gloriosum there must be Lumen Gloriae else it is not seen So there must be Lumen Gratiae God must open our understandings or else we cannot discern spiritual things See this in the Pharises Nicodemus the woman of Samaria Christ tells her of Living water for her life she cannot conceive any other then water of ordinary use Such is our blindness that by nature we are utterly uncapable of these spirituals III. Conceive it ut Supernaturalis Consternatio The terrour of this glorious Vision it hath amazed them so overcome their spirits that they are sunk into astonishment We find the best of Gods Saints thus wrought upon by Gods appearance Abraham Gen. xv 12. God appeared to him and a deep sleep fell upon him and lo an horrour of great darkness fell upon him So Ezekiel i. 28. At the Vision of God he fell down upon his face So Daniel x. 8. When he saw the Vision there remained no strength in him for his comeliness was turned in him into corruption and he retained no strength vers 9. And when he heard the voyce of his words then was he in a deep sleep on his face and his face toward the ground So S. Iohn seeing the glory of Christ he was struck with astonishment And when I saw him saith he Rev. i. 17. I fell at his feet as dead This Dread arises 1. Out of the disproportion 'twixt Humane frailty and Gods glory Excellens objectum destruit sensum The Sun in its strength dazles the eyes of man much more must the glory of God The Angels hide their faces We shall surely dye because we have seen God Iudg. xiii 22. 2. Secret guiltiness of frailty and corruption makes every appearance of Gods Majesty fearful Not onely wicked men as the Souldiers at the appearance of the Angel Matth. xxviii have been confounded but the holiest men do tremble and fear at Gods appearance Their hearts tell them they are Stipula in igne as Stubble ready to be consumed in this flame of glory Even our God is a consuming fire And if Saints be thus affrighted and confounded what terrour shall seize upon the wicked and damned Reprobates at his great Appearance If this comfortable Transfiguration were so dreadful to the Apostles how shall they approach near him when he shall come against them in flames of fire Oh! then shall they call to the Mountains to hide them and the Hills to cover them If glimpses of Glory be dreadful what will the ugly appearance of Hell and vengeance be Who can dwell with devouring fire Who can dwell with everlasting burnings Thus we have considered the Apostles in their weakness Secondly Let us consider them in their more attentive view and contemplation of his Glory It is a good rule Lex vigilantibus non dormientibus prodest So every manifestation of Christ it cannot affect them who shut their eyes against it Awake thou that sleepest and arise from the dead and Christ shall give thee light Ephes. v. 14 The Sun may shine but they who close their eyes cannot see it Outward Revelations profit not except an inward Inspiration awaken us to behold them When they were awake 1. They saw his Glory First they sleep then they are awakened then they behold him It figures out unto us the order of our enjoying the face of God First we must all sleep the sleep of Death our Mortality cannot admit of that Vision then when we shall awaken out of that sleep we shall arise renewed strengthened and see his Majesty Now Faith represents him The eye of Faith must be clozed by Death then at our Resurrection we who sleep in the dust shall be raised and stand before him Psal. xvii 15. As for me I will behold thy face in righteousness I shall be satisfied when I awake with thy likeness 2. They saw the two men that stood with him Saw them that is knew them But how could they know those whom they never saw 1. Some Papists tell us They had seen their Pictures So Stella c. 2. May be Ex Colloquio that is the best learning of Moses and Elias 3. Rather Ex lumine
have of those unconceivable joyes are like our selves low and unproportionable Ask the piercingest judgement of those After-joyes How must they stammer and fumble and bewray Ignorance If it should be asked 1. What is that Eternity of Being which we look for in heaven We cannot comprehend it 2. What are those heavenly Speeches that souls and spirits use in Glory We cannot conceive them 3. What is that Impassibility and Agility of our bodies in heaven We cannot imagine it 4. What is that Beatifical Vision and sight of the Essence of God We cannot attain to it As Christ to Nicodemus If we cannot understand more earthly things as The work of Grace Union with Christ The manner of Regeneration How can we understand him when he speaks of heavenly O! Eye hath not seen and that sees far Ear hath not heard and that receives much nay Heart hath not ability to imagine or conceive those hidden things In this case we are no more able to conceive what that life of Glory is then a child in the womb can conceive what is the condition of this present life Our discourses of heaven are like theirs who talk of Countreys they never saw Nay S. Paul who was there yet found them unutterable All other knowledge hath some help and hint from nature but this is a Mysterie hid from Generations and Ages and lock'd up in that store-house of Eternity This inconsiderate unadvised Motion of Peter He knew not what he said 3. It arose from the surcharge and overwhelming of this great Glory The exceeding Glory of Christ hath overwhelmed the soul and mind and capacity of Peter and overcomes his understanding Excellens objectum corrumpit Our understanding is shallow limited finite proportionable to these lower things but God and the fulness of his Glory are too high for us As it is with our Brains be we on the ground then they are steddy but upon some high mountain or steeple they fail us Bonorum quorundam sicut malorum intolerabilis magnitudo est Tertull. Not onely the torments of hell would consume us but if God should not put strength into our souls the very joyes of heaven would swallow us up Stay me with flagons comfort me with apples for I am sick of love Cant. ii 5. As we say of crazy bodies Too pure an ayr and too accurate a diet will overthrow them So our crazy souls are not able to undergo the eminency of that Glory Such knowledge is too wonderful for me it is high I cannot attain unto it Psal. cxxxix 6. Hence they say we must have Lumen Gloriae confortans elevans intellectum Our understandings enlarged and raised and strengthened to undergo that weight of Glory The Sun puts out a Candle So the light of Glory will soon damp our poor glimmering Spark This makes the very Angels stand aloof and cover their faces He dwelleth in that light that cannot be approached unto that light is like the Sun-beams to sore eys The Queen of Sheba 1 Kings x. 5. was overcome with the sight of Solomons magnificence she was spent with admiration There was no more spirit in her We have seen the nature and condition of this Motion whence it arises Secondly Consider the particular conviction of this rashness in S. Peter in the many particularities of his erroneous Motion Formerly we have seen what commendable things were contained in this his suit but we see it here censured as unadvised and imprudent Let us review these Motions of S. Peter and see his failings I. In his Motion of Continuance Master it is good being here 1. The first Error 'T is good being here He would fain abide here always He errs in desiring a perpetuity of that condition which was but transient and momentany This Vision was but a taste of Glory but a drop from the Honey-comb not a full repast of Glory intended onely to strengthen their Faith incourage their Diligence correct their Error quicken their Hope all these purposes are omitted and he must not part with this Vision of Christ but must have it perpetual As Mary she embraceth the feet of Christ would never have left him Christ bids us leave off these were but extraordinary Appearances not to be dwelt upon Besides the vileness of noysom lusts which still would be craying even the spirit of man loves to glut it self in spiritual refreshments How loath were the Apostles to part with Christ's bodily presence So in many extraordinary Appearances which are not intended as perpetual yet there is Libido and Luxuria spiritualis we would fain enjoy those ravishing joyes which are but for a time No as the Angel that refresh'd Elias said to him Feed and be walking thou must live in the strength of it forty dayes it may be all thy life time No stick to Faith that 's our Ordnary As Dives who lived deliciously every day so some Christians if they be not caught up into heaven do not see Visions of Angels they are discontent 2. A second Error is in that he places the fulness of joy in the view of the Humanity of Christ but gloriously Transfigured and can be content never to see more or go further but to behold this Glory True it is a great accomplishment to our bliss to see that price of our Redemption the Body of our Saviour in Glory but yet it is not the main and original No created Glory can be the fountain and fulness of Glory to us Even the Manhood of Christ is blessed by derivation and participation from an higher Fountain The Society of the Saints is comfortable the view of that Lamb of God most ravishing but yet it is the blessed God-head the face of God himself the adoring and enjoying an heavenly communion with the Sacred Trinity that is our true prime original happiness Shew us the Father and it sufficeth Ioh. xiv 8. The increated Glory of Christ's Deity that is the matter and summ of our blessedness Ioh. xvii Our happiness is to behold the Glory which Christ had with God not on Mount Tabor but before the world was This is the message which we have heard of him and declare unto you that God is Light 1 Ioh. i. 5. that we may have fellowship with the Father and with the Son vers 4. Our hearts are restless till setled upon this All our affections are flowing and running till they are swallowed up in this Ocean The eyes of our body indeed shall have Christs Body as the most glorious Spectacle of all Comfort but the eye of our soul that goes higher As the eye of Faith rests not upon the Humanity of Christ but upon his Divinity and so on the whole Trinity so doth the eye of Beatifical Vision that succeeds Faith 3. A third Error 'T is good being here He would settle his rest upon Mount Tabor This was an error to bring down heaven upon earth To enjoy Tabor he can be content to part with heaven and resign
All must honour the Son as they honour the Father 3. Ejusdem Potestatis He is of equal Power and Authority with his Father De Domino natus est Dominus haeres omnium All Power in heaven and earth belongs to him He is Heir of all But is Christ God's Son 1. It is Argumentum Amoris dare Filium An Argument of Gods great love to Mankind in that he would bestow him upon us God tried Abraham's love by requiring the sacrificing of his Son 2. It is Fundamentum Meriti From this That Christ is the Son of God is the Excellency of his Merit That he could vanquish Satan abolish sin purchase salvation it was not because he was Filius Mariae but Filius Dei and so his Acts are Infiniti valoris and himself the Universale principium gratiae 3. It is Testimonium gratuitae Adoptionis Is Christ God's Son What need had God then to adopt us to be his sonns Adoption is an help in Law to supply Nature either when there is not Filius or not Dilectus Filius or Mortalis Filius But all these were prevented in Christ. Yet God adopted us not that he wanted a Son but that we wanted a Father He made us accepted in his Well-beloved That 's the first He is Filius A Son 2. He is dilectus Filius A beloved Son He was typified by Isaac the sonn of Abraham's love by Solomon called Iedidiah beloved of God What my son and what the son of my womb and what the son of my vowes So Christ He was a beloved Son There are three things that make a Son beloved of his Father and all eminently in Christ. 1. Is Proprietas The Son is the Possession of his Father as Eve called Cain A Possession Filius aliquid Patris decisum naturae The Father hath communicated himself to his Child and that makes him to love him Much more doth God love his Son upon this ground He is not aliquid Patris but totum 2. Is Similitudo That 's causa Amoris The Father imprints his likeness on his Son In his own likeness he begat him So Christ is the lively Image of his Father 1. In his Divinity He is the character of his Father's Glory a full representation of him If you knew me you would know the Father 2. In his Humanity All those created and infused Graces that are in the Manhood of Christ they are prints of Gods Wisdome Holiness Mercy c. shining in him 3. Is Conformitas in voluntate That breeds love idem velle idem nolle Christ is a Son who never displeased his Father there is no repugnancy in his will to God He lost his Life rather then he would lose his Obedience No marvel then though the Father stile him his beloved Son And there are three Evidences of his loving of him 1. Circumcessio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is in the Father and the Father is in him Ioh. xiv 11. 2. Communio consiliorum He lyes in the Bosome of the Father and he communicates his Counsels to him and shews him all things 3. Communicatio bonorum He hath made him Heir of all things Psal. ii 8. Ask of me and I shall give thee the Heathen for thine Inheritance and the uttermost parts of the earth for thy possession Luke xxii 29. I appoint unto you a Kingdome as my Father hath appointed unto me That 's the first the Dignity of his Person Now follows Secondly The Excellency of his Mediation In whom I am well pleased This is considerable two wayes 1. As a Qualification of his Person God is highly pleased with Christ. 2. As the Virtue and Fruit of his Mediation In whom he is pleased with us First Consider it as a Qualification of his Person The Person of Christ was most amiable and acceptable and gracious in the eyes of his Father Thus Esay describes him Behold my Servant whom I uphold mine Elect in whom my soul delighteth Isa. xlii 1. and it is repeated Matth. xii 18. Christ was most pleasing to God the Father 1. In respect of his Infinite Excellency and Goodness His Divine nature infinitely answers to the Will of God In it there is all holiness and purity and goodness exactly answerable and equal to the purity of God the Father Finite goodness procures finite love but Christs infinite Excellency is infinitely delightful to his Father Thus he rejoyced with him and in him from all Eternity This blessed Communion 'twixt the Father and the Son it took up that Incomprehensible space of Eternity It answers to that Atheistical Quere What did God before he made the world He enjoyed his own Glory and Blessedness and his Soul delighted in this Son of his desires and love Prov. viii 30. 2. God was well pleased in Christ as he was in the state of his Incarnation as God-man so God was highly pleased with his Son In the Creation God was pleased with all his works he beheld them and they were all good The Lord rejoyced in his works Psal. civ But Christ Incarnate is the choyce Master-piece of all the works of God In him he hath magnified all his glorious Attributes the greatest Wisdome the greatest Evidence of Power the greatest Communication of his Goodness all were discovered in this work There are divers Degrees of Gods Communicating his Goodness 1. In Creation he communicates the Goodness of Being when he brings forth a creature out of the dark dungeon of nothing and makes it subsist 2. He more communicates his Goodness in communicating Life a ray of his Life to creatures living 3. He more communicates his Goodness by imparting the choyce Similitude of himself to man That much pleas'd him as the chief of all the wayes of God which makes David wonder Lord what is man So Psal. civ surveying all the creatures when he comes to man vers 23 24. then he wonders O Lord how manifold are thy works 4. Yet he more communicates his Goodness in the Production of Grace in the Infusion of Holiness By it he makes us partakers of the Divine nature That is a glorious piece of his workmanship And he more rejoyces in one sanctified Soul then in all other creatures in heaven or earth But 5. The greatest and most glorious communication is of himself in the Incarnation to make a creature to be God by Personal Union This is the most Incomparable work of God This all the Angels wonder at If at the creation of Light all the Angels of God shouted for joy and admiration as Iob speaks sure when this work was atchieved then all creatures did wonder much more And in this God was highly pleased 3. God was well pleased in Christ in respect of his perfect and compleat Righteousness All that our Saviour ever did did highly content and please him The best of all the Saints have their failings and imperfections He found folly in his Angels In the best of them there is matter of displeasure But for this Son
we gain by Gods Presence is That it brings with it the Glory of a Nation It is the high dignity and renown and honour of a people that God abides with them as S. Paul speaks Rom. iii. 1. What advantage then hath the Iew What is the dignity of having God so near to them Much every way Thus Moses sets out the dignity of the Jews from this near reference 'twixt God and them Deut. xxvi 18. The Lord hath avouched thee this day to be his peculiar people And vers 19. To make thee high above all Nations which he hath made in praise and in name and in honour This nearness of Gods Presence God compares in Ior. xiii 11. to a Girdle cleaving to his loyns As the girdlâ—… cleaves to the loyns of a man so have I caused to cleave unto me the whole house of Israel that they might be unto me for a people and for a name and for a praise and for a glory So likewise Isa. xliii 4. Since thou wast precious in my sight thou hast been honourable and I have loved thee When God reckons up the dignities of his people this is the main Psal. lxxxvii 5. Of Zion it shall be said that he was born in her Thus Moses re-minds the Israelites wherein their dignity consists Deut. x. 21. He is thy praise and he is thy God There are many titles of Honour amongst men but this above all is the truly honourable Title that we have God near unto us Deut. iv 7. What Nation is there so great who hath God so nigh unto them as the Lord our God is to us While he vouchsafed his Presence to them how renowned were they When he withdrew himself and cast them off how became they a vile people the hatred and scorn and contempt of all Nations A 3 d. Advantage that Gods Presence brings 't is the Strength and Safety of a Nation I'sal xlvi 5. God is in the midst of her she shall not be moved He calls himself 1 Sam. xv 29. the Strength of Israel Balaam could not fasten a curse upon Israel while God was among them Num. xxiii 21. The Lord his God is with him and the shout of a King is among them It was this that encouraged the people of Israel against the Canaanites Numb xiv 9. Their defence is departed from them and the Lord is with us fear them not Though there were Giants and their Cities be walled up to heaven yet fear them not So again Moses encourages them Deut. vii 21. Thou shalt not be affrighted at them for the Lord thy God is among you a mighty God and terrible And so on the contrary when the people being in a great sin would needs go up to fight Moses dislwades them God had then withdrawn himself Go not up for the Lord is not amongst you Sampson wist not that God was departed from him and the Philistines prevail'd over him How did Moses lament when God said He would not go with them So doth the Psalmist Thou goest not forth with our Armies His Presence it is our Palladium our Shield and Fortress The Shields of the earth belong unto God Psal. xlvii 9. It was said to Constantine In hoc vinces Well then If so much good comes to us by Gods Presence amongst us it is worth the enquiry Wherein doth this Presence of God consist How is he said and known to dwell in a Nation I mean not now his substantiall Presence so he is present in all places that Presence fills heaven and earth Ier. xxiii Nor do we now speak of his glorious Presence where his Majesty and Glory shines that is in the heavens Heaven is his Throne No nor yet do we mean his miraculous Presence where he manifests himself in some extraordinary work of his Power thus the Israelites when they were in want question'd his Presence Is the Lord amongst us yea or no No besides all these he hath a gracious Presence by which he dwells amongst us Yes that gracious and merciful and beneficial Presence is that we speak of How shall that appear to us 1. God dwells in a Nation which he chuses to be his Peculiar people the people of his Covenant amongst whom he fixes his Sanctuary and establishes his Worship As David speaks The Lord hath chosen Iacob to be his Inheritance Thus Hosea calls the Nation and Countrey of the Jews The Lords Land Hos. ix 3. All the world is his dominion but by special purchase and possession so the Church is his That is like the Lords Demeans which himself holds in his own hand 2. The place of Gods delight that is the residence of his special Presence Delight fixes a man to his abode When we are such a people that God takes pleasure in us then he saith Here will I dwell for I have a delight in it The Lord hath chosen Zion he hath desired it for his habitation here will I dwell and rest in it Psal. cxxxii 3. There are we to reckon of Gods special Presence where he sets his Family that is the usual place of presence and abode Where we see God gathers to himself a Church is daily collecting to himself a people to know him and worship him there we may conclude God vouchsafes his Presence Thus Christ is described to walk among the Churches Rev. i. When it may be said of a place as God saith of Corinth Acts xviii 10. I have much people in this City there resolve that God is present When they grow thinner and thinner it is to be feared God is then removing 4. There we conclude is a place of Presence and abode where a man bestows most cost A Land-lord will keep up all his possessions so doth God the World but his chiefest care is for his Mansion-house Do we see a people enriched with his choysest blessings His eyes are over them continually no favour is too dear for them Surely God dwells among such a people 5. A man is said to dwell where his abode is most constantly Sometimes God makes his Progress and Excursions into other places as he did to Niniveh by the preaching of Ionah He may be sometimes as a way-faring man that lodges for a night Ier. xiv 8. He may shew some rare tokens of his being amongst them But when he pitches his Tabernacle where his Ordinances are constantly and he fixes them there that is the place of his Presence We have done with the first God's presence it is the happiness of a Nation II. The second Consideration is T is the bitter fruit of sin that causeth God to withdraw his presence and to turn away from us 1. This is the malignant effect of sin that it parts God and us makes a separation moves him to withdraw and turn away from us He rejoyces in the habitable parts of the world and his delights are with the sons of men Prov. viii 31. But sin and wickedness causes an alienation in him and estrangeth him from
〈◊〉 〈◊〉 bound in the Spirit carried by a strong guidance of the Holy-Ghost in all his conversation Hath he vouchsafed to dwell in thee Yield up thy self to his command and authority 4. Dwelling implies Care and Protection and Provision All that are within the Verge are under Protection The Master of the house is to see to all and to provide for them The good man of the house wakes soonest and watches longest Aristotle gives this rule in his Oeconomicks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The care of his house belongs to him Nor is this Spirit of Christ wanting in this property A Christian possess'd by God hath a Patent of Protection a full supply of all comfortable provision He will safe-guard his house and protect it he withstands all assaults made upon it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he resists the assaults that Satan makes upon it He that destroyes the Temple of God him shall God destroy See the Patent of Provision that God grants to his houshold My servants shall eat but ye shall be hungry my servants shall drink but ye shall be thirsty my servants shall rejoyce but ye shall be ashamed Isai. lxv 13. For use 1. It should teach us gladly to yield up our selves as Mansions for him to dwell and abide in us not onely to receive him guest-wise or at some good time onely as at a Communion but resign up all to him give him the keys let no room be shut up against him Invite him to come in unto us to own and possess us Turn in my Lord turn in to me 2. When he hath taken up his dwelling offend him not by any thing that may make him mislike much less give over and forsake his dwelling Res delicata est Spiritus Dei Tertul. 'T is not every rude and homely entertainment that will content him Nobilem hospitem habes O anima O man thou lodgest a glorious Inhabitant study to please him We must not grieve him Ephes. iv 30. much less resist him Actâ—… vii least of all despise him Heb. x. 29. He will abide no longer than where he is observed As the spirit of man stayes no longer in the body then it is pliant to him hinder it from working and it forsakes us presently 3. This Inhabitation of the Spirit in us challenges a reverence of the souls and bodies of Gods Saints as of the Mansion-place where God himself abides Violence to a Temple 't is counted Sacriledge such a Prophanation is no less then an Abomination to God Neither scorn nor cruelty nor any unworthy usage to these Temples of the living God but strikes at the face of God himself Do you despise the house of God saith S. Paul As Christ saith He that swears by the Temple swears by it and him that dwells in it so he that violates the body of a Saint offers indignity to that God that dwells in it Take heed of profaning your selves being dedicated and devoted to the Holy Ghost Thus S. Paul dehorts them from uncleanness The body is not for fornication but for the Lord and the Lord for the body Portastis Dominum in corpore vestro as the old Translation hath it Possess them in Holinesse and Honour We have seen the particulars Now II. Briefly take notice of the summary intent and purpose of this Clause If the Spirit of him that raised Iesus from the dead dwell in you he that raised Iesus from the dead shall quicken your mortal bodies The Exigence and Illation from this Conditional is thus much That Sanctification is a necessary Requisite to a glorious Resurrection The expectation of future Glory it must be founded upon present Grace Thou will not give thine holy One to see corruption saith David Psal. xvi Solum Sanctum non videbit corruptionem saith S. Bern. 'T is holiness that embalmes our dead bodies and will keep them from corruption The many habitudes and references that Holiness hath to Happiness Grace to Glory will confirm this truth 1. Grace in reference to Glory it hath Rationem seminis Everlasting life it is called the fruit of holiness Rom. vi 22. and Galat. vi 8. He that sowes to the Spirit shall of the Spirit reap life everlasting Sementis hodie â—…ras messis saith S. Chrysostom This life is the Seed-time the next life is the Harvest If there be no Seed-time of Grace never expect any Harvest of Glory 2. Grace unto Glory hath the respect of a First-fruits to the whole Crop Rom. viii 23. We that have the first-fruits of the Spirit wait for the redemption of our bodies The First-fruits dedicated the whole Harvest These ripe Ears of Grace are a blessed assurance of the full Sheaves of Glory to be reaped hereafter 3. Grace unto Glory hath the respect of a Fountain to a Stream or River Ioh. iv 14. The water that I shall give him shall be in him a well of water springing up to everlasting life And what that Well of water is he tells us chap. vii 39. This spake he of the Spirit which they that believe on him should receive Damm or dry up the Spring-head and the Streams flow not we must begin at the Fountain of Grace if ever we mean to attain to the Ocean of Glory 4. Grace unto Glory hath the respect of a pledge or earnest or seal unto a full actual Possession 2 Cor. i. 2. Who hath sealed us and given the earnest of the Spirit in our hearts And again Eph. i. 13. Ye are sealed with that holy Spirit of Promise which is the earnest of our inheritance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. saith S. Chrysost. It seals up all and is in stead of all Theodosius made it a Law That they who received not the Pledge of Matrimony should lose their Dowry Without this earnest of Grace we cannot expect the fruition of Glory 'T is like the red thread on Rahab's house if we part with that token we cannot escape 5. Indeed there is so near a Conjunction twixt Grace and Glory that the Scripture makes them both the same thing Saint Peter calls Grace The Spirit of Glory The Spirit of God and of Glory rests on you 1 Pet. iv 14. They differ but in degrees as the Morning-light doth to the light of the perfect-Day Prov. iv 18. Grace 't is the beginning and day-break and dawning of Glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as there is some light before the Sun rises Glory 't is nothing but gratia consummata and the blessedness of Heaven 't is gloriosa sanctitas holiness in the brightest hue shining in its full lustre This makes the Scripture urge and enforce the necessity of Holiness Follow holiness without which none shall see the Lord Heb. xii 14. c. We have done with the first Particular The Condition upon which our Resurrection is promised If the Spirit of him that raised up Iesus from the dead dwell in you Now follows Secondly The efficient cause
is accepted He stands not upon a full satisfaction but makes up our defects with a gracious acceptation 5. A fifth Encouragement is his bountifull rewarding of us Besides the grand paiment the weight of glory the reward of the inheritance a strange paiment for servants to have the inheritance given them Coloss. iii. Knowing that of the Lord ye shall receive the reward of the inheritance for ye serve the Lord Christ that Pay will countervail all our service were it infinitely more besides that How many encouraging blessings and favours doth he bestow upon his servants over and above Besides their wages they have their avails out of their Masters bounty David found it and acknowledgeth it Thou hast dealt bountifully with thy servant We serve a gracious Lord such an one as delights in the prosperity of his servants You see the Encouragements take them all together 1. Our abilities to serve him come from his assistance 2. Our failings are made up by his connivence 3. Our labours they are sweetned by his chearfull countenance 4. Our unworthiness is supplied by his gracious acceptance 5. Our reward shall be given us by his bountifull goodness Think on these Encouragements and thy heart will confess Sure we serve a gracious Lord his Commandments are not grievous A FUNERAL SERMON ON 1 KING xix 4. It is enough now O Lord take away my life for I am not better then my fathers THe several aspects that this passage and speech of Elias gives to the meditations of those who have consider'd and dwelt upon it occasion a divers apprehension and judgment of the nature and purpose of it some taking notice of some sudden pangs and qualms of weakness and discontent others observing the strength and appearance of Piety And indeed Tertullians Maxim holds good here and is of Universal truth In optimis nonnihil est pessimi The best and most sanctified and refined Saints have some remainders and dregs of infirmity and imperfection overtaken sometimes with slips and weaknesses See this holy Prophet of so high a pitch of Piety that he is accounted by some not a mortal man but a glorious Angel cloathed with flesh yet surprized with humane and blameable infirmities and breaks forth here into an unadvised sudden passionate both fear and wish It is enough now O Lord take away my life for I am no better then my fathers So that this motion and speech of Elijah it is a mix'd speech made up of two several Ingredients 1. Here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 something natural and carnal savouring of weakness a pang of discontent and weariness 2. Here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 something good and spiritual though it be somewhat tainted with unseasonable circumstances yet separate the precious from the vile purge and winnow it from the chaff of some malignant infirmities that attend it and we shall find it a speech truly Christian and Heroical and of an eminent pitch and strain of Piety First look upon it as natural and carnal and savouring of weakness The very carriage of the Prophet the context of this Scripture and the unsuccesful event must make us suspect it as questionable and doubtful He hath a little forgot his constancy and courage and Iezabels threatnings and persecutions have cast him into some fits and grudgings of fear and infidelity And this very passage I suppose makes S. Iames chap. v. 17. to take notice of Elias as of a man of weakness and imperfection Elias saith he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man subject to like passions as we are Let 's not gaze and feed our eyes with this nakedness of the Prophet go we backward rather and cover it and in one word consider the benefit of it and use to our selves The Prophet is permitted to fail in this particular and his failing is registred and the Apostle takes notice of it 1. In honorem Eliae 'T is strange but true This blot of infirmity it serves for the honour and dignity of him He was so eminent for Grace in such a splendour of Sanctity that purposely the Holy Ghost is fain to let us know he was a man lest we should deem him an incarnate Angel his Piety was so conspicuous The world could easilyer discern Grace and Heavenliness in him then nature and infirmity So that the Prophet here and the Apostle elsewhere are glad to tell us he was a frail creature Thus it was with Paul and Silas so glorious in their words and works amongst the Lystrians that they took them for gods and therefore the Apostles were enforced to confess they were men subject to the same passions with them Acts xiv 15. It is the glory of Religion when it shines in its full strength it makes their faces shine like Angels It may shame our weak glimmerings of Piety so much overlaid with carnality and gross infirmities that we need not doubt we are men but question whether we are Christians 2. Elias and so the Saints appear in the Scripture clogg'd with infirmities to moderate their honour lest it be excessive and beyond bounds Look upon them as Saints but remember them frail creatures God purposely sets these Foils on his Saints to allay our esteem of them The Church of God in several ages hath had divers conflicts concerning the Saints and their falls and infirmities The Manichees in S. Augustines time urged and exaggerated them as if the God of the Old Testament had liked and allowed them and Moses and the Scripture had by their report authorized and approved them They went too farr to inferr from the relation the consequence of approbation Contrary the Papists now excuse and extenuate them as if there had been no need that the God of the New Testament should pardon and remit them They denied them to be Saints these deny them to be men We must go a middle way Reverence their Sanctity Pity their Infirmities Learn to distinguish Inter puritatem fontis impuritatem vasis They have their flaws and slips and foyls that Christ only may be King of Saints and the Holy One of Israel 3. Elias and the Saints appear to us in infirmities to teach and assure us the possibility of imitation Naturally we are ready to put off these examples of the Saints in Scripture What talk you of Elias or Moses or Paul These were Saints we must not think to come near them Thus we set them aloft and beyond imitation as half-gods whereas the Scripture presents them as men of our size Thus the Israelites gave over the hope of winning of Canaan Oh! they are Giants we are Grass-hoppers No such matter Elias had his passions and weaknesses and though he was eminent yet not transcendent but within the sphere and compass of imitation 'T is a policy of Satan to stave us off from imitation of the Saints by a fond superstitious admiration of them But my aym and purpose is to look upon this speech Secondly as sever'd from passionate and
for He is the poor mans Riches the despised mans Honour the hungry mans Food the sick mans Health and the dying mans Life Hast thou gained him Say 'T is enough Lord Return to thy rest O my soul the Lord hath replenish'd thee When Simeon had Christ in his arms he had enough then willing to dye he had seen his Saviour 4. Hath God fulfilled his Promise to us It requires we should fulfill our promises to him Not fulness on Gods part and emptiness on ours fast on his part loose on ours The Son of God Iesus Christ was not Yea and Nay 2 Cor. i. 19. His comming to us was not like the willing-unwilling son in the Gospel first he would go and then he would not Not one word hath fallen to the ground of all that he promised us And shall our promises to him be yea and nay The Promises that have passed 'twixt God and us are mutual not simply free but partional and foederal Do ut des Facio ut facias in the form of a Covenant and by way of stipulation Moses calls it a mutual Avouchment We avouch him to be our God he avoucheth us to be his people and that 's strong and binding Deut. xxvi 17. Thus Ioshua exhorts the people to obedience Ye know in all your hearts and in all your souls that not one thing hath failed of all the good which the Lord hath promised you all is come to pass Take heed of being false in his Covenant He performs all we just nothing 5. At the fulness of time God made this great Promise good to his Church It must have a double operation upon our Faith 1. It must settle our Faith 2. It must order our Faith and reliance upon God 1. It must settle our Faith in the hopeful expectance of all other Promises This grand Promise of Christ 't is Matrix omnium promissionum and Pabulum Fidei the foison that Faith feeds upon it gives strength to all other promises In him all are Yea and Amen He hath not spared his own Son with him he can deny us nothing Accessorium sequitur Principale other promises are accessories and appurtenances to this Promise Manoah's wife argued strongly Would God destroy us he would not have promised us a son Hath God made good the Promise of his Son He will fail us in nothing All his wayes are Mercy and Truth Mercy in Promising Truth in Performing As it must settle our Faith keep it from wavering so 2. It must order our Faith keep it from precipitancy too much hastening Our Faith must not antedate the Promises of God in their due time they shall be accomplished As to every thing God hath set a season so he hath to his Promises Luk. i. 20. See the date God sets to them They shall be fulfill'd in their season Thus the Prophet sets back the over-hasty expectation of the Jews for the overthrow of their enemies Habak ii 3. he tells them The vision is yet for an appointed time at the end it shall speak and not lye though it tarry wait for it because it will surely come it will not tarry It is good not onely to hope but to wait for the Salvation of God We should answer and check our over-hasty cravings as Christ did Mine hour is not yet come When it is come Salvation shall come flying upon the wings of the wind Ioseph in prison made means for enlargement it succeeded not until the time that his word came the word of the Lord tried him and delivered him Psal. cxv Thus the Hebrews had their set time for enlargement the self-same day that God had determined At the end of seventy years they returned from Babylon The Lord he doth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is not slack but waits to have mercy upon us in the best season and time of mercy We come Secondly to the benefit it self accomplish'd for us God sent his Son We will take the particulars as they lye So here are three things considerable 1. The Authour God 2. His Action He sent 3. The Person who must effect and perform this Redemption for us that 's his Son I. The Authour of this great benefit of sending is God The Scripture still ascribes the sending of Christ unto God the Father This gracious action it is appropriated unto him Hence he is called the Gift of God Ioh. iv 10. So Ioh. iii. 16. He gave his onely begotten Son So Ioh. xvii 23. praying to his Father he adds They have believed that Thou hast sent me So Acts iii. 26. S. Peter assures the Jews God hath sent his Son to bless you in turning away every one of you from your iniquities And two Congruities there are that God should send his Son to Redeem us 1. Congruity is grounded upon that Order and Relation which is betwixt the Persons in the glorious Trinity As is their Being so is their Working The Father hath his Being from himself so he hath his Working We never read that the Father was sent by the Son or by the Holy Ghost He is Fons Deitatis the Fountain and Original of the Deity He is of himself and works of himself But the Son hath his Being from the Father by Eternal generation and all his Operations and Actions flow from the Father Ioh. v. 19. The Son can do nothing of himself but what he seeth the Father do Thus Christ referrs all his performance of our salvation to the sending of the Father Ioh. iv My meat is to do the will of him that sent me and to finish his work And again Ioh. ix 4. I must work the works of him that sent me God the Father communicates all these gracious works to his Son and sent him to perform them 2. A second Congruity why God the Father must be the Authour of our Redemption is Because by special Appropriation he is the Authour of our Creation and none other must Redeem us but he who did Create us 1. The right of Redemption 2. The glory of Redemption 3. The duty of Redemption all belong to him 1. We were his by right of Creation and that was an indefeasable right Though we by sin lost our right in God yet God did not lose his right in us Now Redemption belongs to him to whom belongs the original right of Possession I am thine O save me thine hands have made me Mine own I will bring again as I did sometimes from the depth of the sea The stray lost Sheep was the Shepherds still he had the onely right to recover it None but God could lay claim to us and therefore none but God could Redeem us 2. None must Redeem us but he who Created us the glory of our Redemption must belong to none but to the Authour of our Creation Had any but God atchieved our Redemption more glory had been due to a creature for Redeeming us then to God for Creating us The work of
Redemption 't is far more glorious then the work of Creation In it shines more glorious Wisdom Goodness Power Now no creature must equal God in glory much less exceed him The most glorious work belongs to the most glorious God 3. None must Redeem us but God who Created us the benefit of Redemption doth more deeply oblige us then the benefit of Creation We owe more for our Redemption then for our Creation Before he Made us we were nothing before he Redeem'd us we were worse then nothing We owe greater thanks to him who Redeem'd us by his Sons Blood then to him who Created us only by his Breath More Duties Services are to be performed to him as our Saviour then as to our Maker Should any but God Redeem us we should be more deeply engaged to a Creature then to our Creator God blessed for evermore We have seen the Authour Let us see II. The Action He sent Our Saviours Incarnation for the working of our Redemption is by no one expression so often made known to us as by this of Sending Christ makes it the summ of our Christian Faith That the world may believe that thou hast sent me Ioh. xi It is a pregnant expression and affords us divers truths for our Observation 1. Christs Incarnation was a Sending of him that 's Actus liberae dispensationis an Action of freedom and voluntary dispensation Not as some erroneously conceived it as if his Sending had been his Making and giving him his Being It was Nestorius his Heresie That the Person of Christ had no Being before his Incarnation but then had his beginning No his Sending was no natural production but a gracious employment and voluntary dispensation He who was Sent was before he was Sent Ioh. xvi 28. I came forth from the Father and came into the world Again I leave the world and go unto the Father The Lord possessed me in the beginning of his way before his works of old Prov. viii 22. There is his Eternal generation But he rejoyced to be in the habitable parts of the earth he delighted to be with the sonnes of men There was his voluntary and gracious Sending in his Incarnation Though he was born at Bethlem Yet his goings forth were from of old from everlasting Micah V. 2. 2. Christ was Sent to work our Redemption Sending it is Actus specialis Intentionis he came to be a Saviour to us upon special Intention It gives a great assurance to our faith that Christ undertook this work not occasionally but purposely it was the errand he came about it was the end and aym of his Incarnation Not as David saved Nabal's flock while he was in the wilderness for his own safety onely while he was there he did Nabal that kindness Nor was he like the good Samaritan that travell'd upon his own occasions and chanced upon the wounded man and so step'd out of his way to relieve and succour him but it was his only business He came to seek and to save that which was lost Matth. xviii 11. Now surely he will not frustrate the main end of his Nativity He was separated to this work from his mothers womb Sent from the bosom of his Father to accomplish it 3. Christ came and yet his Father Sent him it is Actus mutui consensus He came and so it was his own Act and his Father Sent him so it was his Father's Act. Both joyn'd and agreed in this work of our Salvation Indeed the Father and the Son they always do the same things but yet more expresly their consent is observable in our Redemption The Scripture makes it a matter of their counsel and consultation a matter of covenant and compact 'twixt the Father and the Son Ask of me and I will give thee the Heathen for thine Inheritance Psal. ii In the volume of thy book it was written of me then said I Lo I come I delight to do thy will O my God Psal. xl 7. Both concurred He came not of himself but his Father Sent him Come I will send thee to thy brethren said Iacob to Ioseph Go I pray thee see whether it be well with them They both joyned in this work as Abraham and Isaac did in the sacrificing of Isaac no striving or wrestling or refusing but a joynt consent The Father Sends him and he came willingly as Iephta's daughter to her father Do as thou hast vowed It was not the love of Christ onely without or against his Fathers liking not like Ionathans kindness sore against his father Sauls will He undertook not our cause nor vanquish'd our enemies as Ionathan made his on-set on the Philistims his father not knowing it nor did God part with him unwillingly and upon much importunity as Iacob did with Benjamin to ransom his brother no God highly approved his Sons willingness in offering and undertaking this great Service they both joyn'd in this work 4. God Sent his Son to Redeem us it is Actus Autoritatis it carries with it strength of full Warrant and Authority He came with an ample Commission to effect this work And Christ publish'd this Commission at his first Preaching Luk. iv 17 18. The Spirit of the Lord is upon me he hath anointed me he hath sent me to deliver the Captives The Father that sent me gave me commandment Ioh. xii Him hath God the Father sealed Ioh. vi Set him up to be the Prince and Authour of Salvation It makes much to the fulness of this work That Christ steps not in as a private mediating friend but is employed by God comes with full Authority to negotiate and transact the work of our Redemption S. Paul terms him the Apostle of our â—…rofession Heb. iii. He had Apostolical Commission from God to effect it It must teach us perfectly to trust in him and to commend the care of our Salvation into his hands whom God hath laid this office upon to solicit our Salvation 5. God Sent Christ to us Sending it is Actus Praeventionis 't is a Preventing favour He stays not till we make means and send petitions and intercessions to him but is first in this office of Reconciliation It had been much to have admitted a Treaty upon our seeking and importunity no he prevents us with his loving kindness expects not till we send to him Our going to God as S. Chrysostom notes 't is not called in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He fetch'd us and brought us we went not of our selves Non motu nostro sed ductusuo S. Iohn insists much upon this Preventing love of God In this was manifested the love of God that God Sent his onely begotten Son into the world that we may live through him 1 Ioh. iv 9. And vers 10. Herein is love not that we loved God but that he loved us and sent his Son to be the propitiation for our sins He sent to us when none of us ever thought of sending