led into heaven Angels are but Inmates in heaven in respect of us And heaven is said to be prepared for us not for Angels Mat. xxv Hell is prepared for the Devil and his Angels but not so Heaven this is not prepared for the Angels but for you The joyes of heaven are called A sitting down with Abraham Isaac and Iacob not with Angels in the kingdom of heaven They are but Pocillatores but Servitours and Attendants upon our Glory 3. It is more comfort to the Apostles to see Men in Glory with Christ rather then Angels Angels in heaven were ab origine there never excluded but to see Men assumed this shews that the virtue of our Mediatour hath opened Paradise again quenched the fiery Sword reconciled us and given entrance for our banished Nature into the state of Glory It was comfort for the captive-Jews to see Daniel and his fellows advanced by the king of Babel and made chief in the kingdom for to see Hester made Queen and Vashti neglected so to see flesh of our flesh Men in the same captivity and condemnation reconciled glorified it bids us hope well for a gracious admission That 's the second their kind Two Men. III. Their specialty their Persons Moses and Elias Why not some other Saints but these must be singled out What reasons are there for their appearance rather then for others Divers reasons may be given reduce them to these four heads 1. Some reasons of this choyce are in respect of Christ. 2. Some in respect of themselves 3. Some in respect of the Apostles 4. Some in respect of the people to whom it was to be published 1. Moses and Elias appear at this Transfiguration respectu Christi in respect of Christ 1. Famulantur ut Domino These chief eminent Saints must do homage to Christ as to their great Lord. It added to Mordecai's honour that Haman the chief Prince must attend his triumph See here the two grand Pillars of the Church the most renowned Prophets Saints high in heaven wait upon our Saviour He calls for Elias see if Elias will come said they scoffingly Behold Elias and Moses are present all their dignity must stoop to him Moses was faithful as a servant of the house but Christ was Lord of the house Kings and Prophets and eminent Saints fall down before him as Ioseph's brethren all honour him all Sheavs bow down to this Sheaf all the Stars worship this Sun of righteousness 2. Attestantur ut Messiae They come and give evidence and testimony that he is the anointed Messias that was promised to the Church He receives testimony and witness from Moses and the Prophets Thus Philip Ioh. i. 45. We have found him of whom Moses in the Law and the Prophets did write Iesus of Nazareth Thus S. Peter brings Moses to witness For Moses truly said unto the Fathers A Prophet shall the Lord your God raise up unto you Act. iii. 22. To him give all the Prophets witness Act. x. 43. And Christ accounts that Moses wrote of him Search the Scriptures they are they which testifie of me Ioh. v. 39. This they foretold now being exhibited they set to their seals of this glorious performance 3. Sociantur ut Legis Prophetarum complementa Moses and Elias attend and behold him as the fulfilling and accomplishment of Law and Prophets to intimate that Law and Prophets all aym at him and all concurr and joyn in him all like lines run to this center All the Patriarchs were Types of him all the Priests and Prophets were representations of him all their Rites and Ceremonies prefigured him all their Saviours and Deliverers were his fore-runners They were but shadows He in coming gave truth and fulness to them It was sorrow to Ionas that his Prophesie was frustrate it was joy to the Prophets to see all their predictions made good in Him To prefigure thee saith Moses I instituted the Passeover and effusion of Blood all my Rites and Ceremonies look'd at thee To foretel thee saith Elias was my message and Ministry All the Prophets from Samuel and after pointed at him Till his coming all things were empty and imperfect now they all clasp and close about him as their drift and argument He is AMEN 4. Venerantur ut Servatorem They appear to adore him as their Saviour and Redeemer Though they are already in heaven and glory yet they know to whose bloud they owe it who gave them entrance and access Moses himself could not convey himself into Canaan the type of heaven much less into heaven it self All the Elders and Saints fling down their Crowns at his feet all worship and are tributary to his glory Elias his Chariot was of Christ's sending as Iacob's came from Ioseph 2. Moses and Elias appear in respect of Themselves for these reasons 1. Conceive them ut eminentes Sancti Moses and Elias were persons of admirable holiness yet they attend and adore our Saviour Not only wicked and prophane men stand in need of him and acknowledg him but the holiest men and most aboundant in righteousness own him for their Redeemer As S. Ambrose speaks For Publicans and Harlots to be justified by Faith is no such wonder but for Abraham so rich in good works yet to stand in need of Faith and Christ it highly advanceth the glory of Christ. The purest Robe must be washed in this bloud the choycest Saint must draw grace from Christ. Abraham the Father of the Faithful was a Son of this adoption of grace 2. Conceive them ut Sancti mortui translati They were Saints out of this life Moses is dead Elias translated yet they do homage to Christ. To teach us that he is Lord of quick and dead While he is upon earth yet is he Lord of the spirits in Heaven Now he is in heaven he is Lord of all on earth All live to him He is the God of Abraham and Isaac and Iacob No state of time or place or condition excludes his Soveraignty All Knees in heaven and earth and under the earth must bow and prostrate to him The Pope who enlargeth his power to the world of spirits yet claims not that authority He hath not jurisdictionem but per modum Suffragii Christ hath an homage of Saints that are dead and translated He is Lord of all quick and dead must do him service 3. Conceive them ut Sancti Veteris Testamenti They were not living under the Gospel but under the Old Testament yet they acknowledg they belong as dependants upon this Messias He had an influence backwards to those former Saints as well as forward to the times of Christians They who went before and they who came after all sing Hosanna to this Son of David The Church of the Patriarchs acknowledged him for their Head All of them were partakers of this common salvation Christ Iesus yesterday to day the same for ever It was a dangerous and blasphemous error of the Manichees and Marcionites
to distinguish the God of the Old Testament from the God of the New They counted them a Carnal people feeding only upon earthly promises No their estate was spiritual and the promise heavenly and all partakers of one glorious Messias 4. Conceive them ut Assessores Iudicii This Transfiguration is a representation of his last Comming in glory Then these Saints Moses and Elias shall assist his Judgment The Law and the Gospel shall then appear against their contemners and give in evidence against prophane sinners Oh! we think to see Christ only all in mercy No know Moses will appear and his Law shall be charged upon thee and the doctrine of the Prophets Do not think that I will accuse you to the Father there is one that accuseth you even Moses in whom ye trust Ioh. v. 45. That Law of holiness is not abolished but is in full strength yet till Christ shall forgive it thee Moses grew not weak or sickly but continued in full vigor till God buried him so the Law hath an eternal obligation and force upon thee and will accuse thee till Christ dischargeth it As many as have sinned in the Law shall be judged by the Law Rom. ii 12. 3. These two Moses and Elias appear respectively to the Apostles who were now present at this Transfiguration for three reasons 1. To correct an errour in them They dreamed of Christ's Kingdom to be earthly and temporal The appearance of these Citizens shews the nature of this Kingdom Heavenly Citizens must have an Heavenly King Should Christ raign here what would become of Moses and Elias the Saints departed They are banish'd from this Kingdom No sure they must sit down with Abraham in that Kingdom Ye are come unto the heavenly Ierusalem and to the spirits of just men Heb. xii 22. 23. The consideration of these Citizens must raise us to the acknowledgment of an heavenly Inheritance They sought a City to come 2. To confirm a truth They had made a noble Confession of Christ's Divinity See how Christ confirms them now by the acknowledgment here of two glorious Witnesses As Christ to Nathaniel Believest thou because I said unto thee I saw thee under the Fig-tree thou shalt see greater things then these Hereafter ye shall see Heaven open and the Angels of God ascending and descending upon the Son of man Ioh. i. 50. 51. They shall have Moses and Elias two great Witnesses to confirm it to them Thus God honours and rewards and confirms the Faith of his servants 3. To enforce a duty Moses and Elias assist him in glory These were the most laborious and faithful servants of Christ and how are they now honoured It urgeth upon them that holy imitation Moses he was Faithful in the house of God Elias he was Zealous and Jealous for his glory Both ventured their lives in God's Cause Moses encountred Pharoah Elias Ahab Both Zealous in God's Worship now they appear in rest and glory These great Zelotes were most eminent Favourites It chalks out to the Apostles the way of getting high into Heaven Those who labour and toyl in his work burn in Zeal for his Glory pledg their lives in his Cause give up the fullest account and improvement of their pains these are his choyse ones these follow the Lamb where ever he goes As David's Worthies they were alwayes about him placed in greatest command stand upon Record so here these who encountred Gyants Pharaoh Ahab Iezabel these are they who are highly honoured 4. These two appear respectively to the people and their judgment of Christ. There were three opinions common among the Jews of Christ 1. A blasphemous opinion 2. A more moderate opinion but yet unworthy of him 3. A partial and superstitious opinion All these are corrected by this Apparition 1. They had a blasphemous opinion of him that he was an Impostor a transgressor of the Law a blasphemer This man blasphemeth Matth. ix 3. See here Moses and Elias justifie him bear witness to him associate and protest their Communion with him Had he been a transgressor a profaner of the Sabbath Moses would not have owned him much less honoured him Had he been a blasphemer as they charged him Elias who burnt in Zeal for God's glory would he have a-dored him Now then that these Saints of such authority among the people do they acknowledg him Surely he is no transgressor no blasphemer 2. The people more moderately yet most unworthily judged him to be but some Prophet Whom do men say that I the Son of man am Some say that thou art Iohn the Baptist some Elias and others Ieremias or one of the Prophets Matth. xvi 13 14. That was the best they thought of him A great Prophet is risen up among us Luc. 7. 16. This was well but yet too low for Christ. The Devil can be content we should yield him thus much if we stay there The Turk's attribute so much to him No here we see the main Prophet Elias he adores him as Lord of the Prophets to whom all Prophets ministred ushered in foretold All the Prophets were enlightned by him all were sent by him Elias and Samuel and all stoop to him 3. The Jews had a superstitious opinion of Moses that none could exceed him They would not allow Christ to be Moses his equal Thou art his Disciple but we are Moses Disciples We know that God spake unto Moses as for this fellow we know not whence he is Ioh. ix 28 29. See here Moses whom they dote upon he gives precedency to Christ he vails and bowes and prostrates to him Thus the Jews superstitiously advance some Saints to prejudice Christ. Abraham Art thou greater then our father Abraham which is dead and the Prophets are dead whom makest thou thy self Ioh. viii 53. Whereas Abraham desired to see one day of Christ so did Moses Many Prophets and Kings have desired to see those things which ye see Luk. x. 24. that is Christ in the flesh As S. Paul of himself What is Paul what is Apollos So what is Moses in compare with Christ So much of the Persons 1. Duo Two 2. Duo homines Two men 3. Hi duo These two Moses and Elias Next is Secondly The Manner of their Presence They appeared in Glory In it two things 1. It is a real Appearance 2. It is a glorious Appearance I. It is a real Appearance not an apparition of fancie or some Vision to the mind but a true real personal Appearance of these two Saints 1. It is propounded and sealed up with a word of certainty and assurance Behold importing not onely admiration but evidence and assurance 2. The eyes of the Apostles give evidence of this Appearance It is said When they were awake they saw his Glory and the two men that stood with him And S. Peter and S. Iohn affirm they were eye-witnesses of all this Glory 3. The Actions ascribed to these men are real and bodily talking speaking all bodily
no revelation or instruction on these Prophets part The Lord hath purposely estranged us from all entercourse 'twixt us and the Spirits departed There is no need of Moses and Elias to speak from heaven we have Moses and Elias and all that they can say behoofeful for us in their Books and Writings Ye are come to the Spirits of just men made perfect and to Iesus the Mediatour of the New Testament Heb. xii 23 24. He is the onely Mediatour III. The Matter of this Conference His decease which he should accomplish at Ierusalem Had some the reporting of this Conference it should have been of some other matters May be of the Succession of Times and Kingdoms of the rising and falling of Monarchies These the Prophets were acquainted with but these they talk not of Others would have reported some Seraphical discourse of the nine Orders of Angels and those Hierarchies or some great discourse of Limbus Patrum or of the souls in Purgatory No such matter it is here De morte Christi Of Christ's decease But 1. Why do they conferr about this 2. How do they talk of it 3. Why do they conferr about the death of Christ 1. This is the grand necessary fundamental Work of Christ for his Church If such a Synod as this meet it is not for trifles but they talk of the Common Salvation of the Church That is the Capital Truth the ground-work of all our Faith and Salvation This takes up their discourse Nay it is the Meditation of God His ancient thought from Eternity was busied about this That Christ should dye for our Redemption 2. This they talked of as a thing that was a great grief and offence to the Apostles A little before Peter abhorred to hear of Christ's death It bred in them 1. Scandalum tristitiae They were very sad 2. Scandalum dubitationis It troubled their Faith how the Messiah should suffer We trusted that it had been he which should have redeemed Israel Luk. xxiv 21. but he is dead Purposely Christ and these Saints conferr about this To acquaint the Apostles with this Mysterie that so it must be and that our salvation depended upon it 3. This they talked of as the thing that both Law and Prophets prefigured and foretold All their Sacrifices were Representations of his Death all their Prophesies Predictions of it Thus it is written and thus it behoved Christ to suffer Luk. xxiv 46. In this sense He was the Lamb slain from the beginning of the world 4. This they talked of as the matter of Christ's greatest Glory and Renown They being to Adore Christ and to put Honour upon him they invest him with his Garments dipp'd in Blood Isa. lxiii 1. Who is this that cometh from Edom with dyed Garments from Bozrah This that is glorious in his Apparel travelling in the greatness of his strength mighty to save What Honour like this to dye for his Church to be the Sacrifice of the World the Ransom of Mankind the Conquerour of Hell the Purchaser of his Chosen Quapropter Wherefore God also hath given him a Name which is far above every name Philip. ii 9. Absit therefore saith S. Paul ut gloriarer nisi in Cruce Christi God forbid that I should glory save in the Cross of Christ Galat. vi 14. 5. This they talked of as the main matter of heavenly discourse What do Moses and the Prophets Angels and Archangels talk and discourse of They wonder at and Adore the death of Christ and Redemption of the Church 6. This they talked of in care and solicitude for the Church on earth They themselves are in Glory Ay but their brethren yet as the two Tribes fight for their brethren Securi de se Soliciti pro nobis But 2. How do they talk of it Reduce all to these three heads 1. Praedicentes Foretelling him of it Not but that Christ foresaw it himself but this Dispensation he used to know it by Scriptures and these Revelations 2. Gratias agentes Adoring him for it magnifying his goodness as the twenty four Elders Thou art worthy to receive Honour and Blessing for thou hast Redeemed us 3. Orantes ut acceleret Begging the accomplishment Peter solicits him not to dye Moses and Elias they solicit him to finish that glorious work upon which their Salvation and the Salvation of the whole Church depended Use. 1. Christus in gloria meditatur de morte His Glory makes him not forget his Death How should we season all our thoughts of joy with thoughts of our departure 2. Do these glorious Saints talk of Death Oh! let it take up our thoughts let it be much in our meditations THE FOURTH SERMON ON S. LUKE ix 31 32. Who appeared in Glory and spake of his Decease which he should accomplish at Ierusalem But Peter and they that were with him were heavy with sleep and when they were awake they saw his Glory and the two Men that stood with him WE have seen in general the summ of this Conference about Christ's Decease Now look upon it more particularly and with accommodation to our selves So we discover four Particulars 1. Here is Colloquium de Morte They talk and conferr of his Death and Passion 2. Here is Natura Conditio Mortis T is exodus a deceasing or departure 3. Here is Susceptio hujus conditionis It is a fulfilling 4. Here is Circumstantia susceptionis It must be at Ierusalem First Here is Colloquium de Morte Christ puts himself into this premeditation of Death for two purposes 1. As a moderation of his present Glory and Majesty into which he is advanced Being thus magnified by his Father and raised to an high pitch of Glory he seasons it with this deep and serious meditation of his Death and Passion The thoughts of our end and dissolution are never unseasonable but yet they are most sutable and seasonable in our greatest advancements and prosperity When you abound with all outward comforts then allay and moderate thy joy with this mortifying Meditation I must lye down in the grave Thus Christ interchangeably In his Humiliation he refresheth himself with the expectation of Glory When he stands at the Bar Ye shall see saith he the Son of man sitting on the right hand of Power and coming in the clouds of heaven Matth. xxvi 64. And so before his Passion O Father glorifie me with thine own self with the glory which I had with thee before the world was Ioh. xvii 5. Contrarily being in the state of Glory he puts himself into the cogitations of Death When the Graecians came to visit and do honour to him he discourseth of his Passion Except a corn of Wheat fall into the ground and dye it abideth alone Ioh. xii 24. Naturally Abundance and worldly prosperity raises our thoughts too high makes us forgetful nay to abhor the mention of death Greatness like Ahashuerus will have no mourning nor sackcloth Esther iv 2. to appear before him As
suffices Let us hear his Voyce Here we have it and it must command the obedience of our Faith to yield and embrace it 2. It is the great conviction of the worlds Infidelity Had I not spoken to them they had had no sin but now they have heard therefore their sin abides Thus Christ convinces the Pharises The Baptisme of Iohn was it from heaven or from men Their consciences told them If we say from heaven Why did we not believe him Take heed ye despise not him that speaks from heaven To despise the Testimony of Men of Prophets of Messengers went not unpunished If we receive the witness of men the witness of God is greater He that believes not God hath made him a lyar because he believes not the Record God gave of his Son 1 Ioh. v. 10. A lyar Luther saith It is the greatest Opprobry of the greatest Provocation Call a man cruel unmerciful or proud or covetous the bloud riseth not so much as when ye call him a lyar How must God be provoked when we give the lye to his Truth question his Son authorized by his own Seal Unbelief gives God the lye 3. This Testimony from heaven it seals up our condemnation if it be rejected it makes an Unbelievers Damnation most confessedly just beyond all exception God hath sent his Son and testified of him that in him he offers Grace and Reconciliation What can we plead if upon rejecting this Testimony we be condemned People that live out of the Pale of the Church where this Testimony is recorded are like men that live in an unwholsome Ayr and far from Physicians when they fall sick there is but one way with them But see here is Balm in Gilead a Physician is here make use of him then or you perish wilfully Such Iudge themselves unworthy of eternal life Acts xiii 46. forsake their own mercies Hence we see Christ referrs it to themselves to judge what they deserve for refusing of Christ. Matth. xxi 40. Ask them What will the Lord of the Vineyard do unto those Husbandmen which reject his Son They all answered He will miserably destroy those wicked men Their damnation is just themselves being Judges Enough for the Manner of Expression A Voyce out of the Cloud Come we now Secondly To the Matter and Summ of it What doth God publish What hidden mysterie doth he disclose Even the highest mysterie of heaven That Christ is Mediatour This 't is the prop of our Faith 't is the tydings of Angels nay 't is the Voyce of God himself We count it a common vulgar Truth What Catechise you about Christ Ask who he was We wrong you Oh saith S. Ambrose Non solum incipientum sed perfectorum imo coelestium notitia Filii Dei Now in 〈◊〉 Testimony observe two things 1. A special Designation Hic est This is 2. A special Description My beloved Son in whom I am well pleased First Here is a special Designation This is my beloved Son In it there is a threefold force 1. It is Vox demonstrativa A personal pointing out of our Saviour This is he Before the Patriarchs believed In confuso in more general terms as the Promises were propounded 1. Semen Mulieris to Adam The Seed of the Woman then 2. Semen Abrahae to Abraham Thy Seed then 3. Semen Davidis to David then 4. Semen Virginis All came nearer and nearer but yet they never enjoyed a personal Evidence and Demonstration of Christ. But this Testimony singles him out and points out his Person If now they shall say Here is Christ or There is Christ look not after him We know him personally Iesus of Nazaret We have the concurrence of all specialties and circumstances to fasten our Faith upon him with all certainty And this assurance is required of Christians not onely to believe in the Messias but that Iesus is Christ. 2. 'T is Vox exhibitiva A Voyce betokening an actual and real and present Exhibition The Church before Christ was supported with Promises He shall come He shall be born in the fulness of time I shall see him but not yet saith Balaam The Saints before Christ were all in reversions and expectations They waited for this Consolation They received not the Promises But now the Father brings him into the world the Gospel presents him to the eye of your Faith They before us lived upon Promises but here is the advantage and excellency of our state we live upon Performances Theirs was Gaudium quaerentium ours Invenientium They were in a state of Expectation we in a state of Fruition They saluted the Promises afar off we possess and embrace them The stretchings out of their Faith are nothing so comfortable as the embracings of ours 3. 'T is Vox distinctiva It singles out Christ and separates him from the rest Moses indeed was a glorious Saint Elias a great Prophet the Baptist was much admired of the people they supposed he was Christ but still but servants Christ is the Son To which of the Angels said he at any time Thou art my Son This is the grand Prerogative of Christ. All Excellencies are but serviceable to him Let us honour Moses and Elias and other Saints and reverence them so as that we forget not they be servants and remember who is the Son let us adore him He is the King of Saints Purposely the Apostles 〈◊〉 recall'd from thoughts of Moses and Elias Why linger ye after them Here is the Prince of your Salvation That 's the Designation Come we Secondly To the Description In it three things 1. The Dignity of his Person 2. The Excellency of his Mediation 3. The Authority of his Doctrine First The Dignity of his Person 1. He is Filius a Son 2. He is Filius dilectus a beloved Son 1. He is Filius the Son of God Psal. ii Thou art my Son This is the Foundation of the Church that Christ is the Son of God This the Devils acknowledge Thou art the Son of God And that implyes these Truths 1. Filius ergo ejusdem Naturae The Creator and the creature they are not of the same nature nor the workman and his work but the Father and the Son are of the same nature Man begets a man not one of another kind and God begets God Thou art my Son hodie genui Vera Divinitâ—…s quia vera de Deo nativitas saith Fulgentius 2. Filius ergo distincta Persona The Son is a distinct Person and Subsistence from the Father He is not a Property or Attribute in God oâ—… a Manifestation of him but a true real Person subsisting in himself 3. Filius ergo paris Dignitatis 1. Ejusdem Excellentiae He counts it no robbery to be equal with God He is high in the glory of the Father placed ad dextram at his right hand 2. Capax ejusdem cultus He is to be worship'd with equal honour as his Father is All Knees must bow to Him all Tongues confess Him
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