ON A B CHRIST-MAS DAY.
The First Sermon. C

THe passage of Scripture we are now in, is a se­rious Exhortation of S. Paul to Timothy, for the worthy discharge of his Office, and Mi­nistry. D It is enforced by a double Argu­ment:

• 1. A dignitate Ecclesiae, from the nature and dignity of the Church; the government of which was committed to him; he is set o­ver the house of the living God; that's no small dignity. If to be a door-keeper in the courts of God, be so honourable in King David's esteem, Psal. lxxxiv. how great an honour is it to have the Key of David laid on his shoulder, to have the command and government of that glorious Family?
• 2. Ab excellentia Doctrinae, from the excellency of that hea­venly E Doctrine with which he is entrusted. What's the privi­ledge of an Evangelist? What's the honour of Timothy's admini­stration? Much every way; but chiefly, That unto him are com­mitted the Oracles of God.

[Page 4]From these two heads, S. Paul magnifies the weight and digni­ty A of this sacred Calling. What honour like this, to be the High Steward, and Governour of God's house, and family? What more august and magnificent Title, then to be the disposer and dispenser of the sacred mysteries of his blessed Truth? Let all the encomiums, and titles of honour be laid together, which all the Philosophers in the world have heaped upon their profes­sion, and doctrine, they are all empty, and jejune, and beggarly, in respect of this glorious description of the Church, and faith of Christians. B

The Text represents to us the great dignity of our Christi­an Faith. 'Tis no subordinate, common, inferiour Truth, that our faith believes, and professes; no, it soars high, mounts above the clouds, transcends the largest compass of all created truth; enters into the Sanctum Sanctorum, approaches to the Oracle, and seat of highest Wisdome, and is conversant with the secret and hidden, and eternal thoughts of God; hath access to the trea­sures of heaven, searches and discovers even the deep things of God.

In it observe these two things; C

• 1. Here is a glorious Description of it; Without controversie, great is the mystery of godliness.
• 2. Here is a summary Comprehension of it, [...], God manifested in the flesh. That's the main Principle, the chief Ora­cle of our Belief; the first stone in the foundation of the Church, the main basis that supports the pillar of truth, Christ, God-incarnate; that grand Truth which at this time the Church most solemnly professes, and adores, [...], God manifested in the flesh.

First, see this glorious Description of our Christian faith; D Without controversie, great is the mysterie of godliness. A magni­ficent preface and introduction ushering in this sacred truth; re­quiring not onely the assent, but the obedience, nay, the de­votion and adoration of our faith. When he brings his First­begotten into the world, he proclaims before him, Let all the Angels of God worship him, Let every knee bow down before him, Let every tongue confess to him. S. Paul cannot mention Christ, or the mysterie of the Gospel, but he breaks forth into all pos­sible expressions of words and matter, into all terms of won­derment, and admiration. Indeed, all God's works are wonder­ful, E not to be spoken of but with much affection. As David meditating on the works of Creation, Psal. cxxxix. 17. How precious are thy thoughts unto me, O God, how great is the summe of them! True; but the work of Redemption, this Master-piece of God's Power and Wisdome in his Son's Incarnation, the [Page 5] Scripture puts upon it all Titles, and Attributes of Honour and A Excellency:

• 1. 'Tis Verbum Veritatis, Col. i. 5. the word of Truth.
• 2. 'Tis Verbum Regni, Matth. xiii. 19. the word of the King­dome.
• 3. 'Tis the Oracle of God, 1 Pet. iv. 11.
• 4. 'Tis the Counsel of God, Act. xx. 27.
• 5. 'Tis a faithful saying, worthy of all acceptation, 1 Tim. i. 15. And,
• 6. Here, as full as all, comprehending all of them, Without all controversie, The great mysterie of godliness. B

In it, four steps and ascents of dignity:

• 1. The nature of it; 'tis a mysterie.
• 2. The just quantity and proportion; 'tis a great Mysterie.
• 3. The divine quality and condition of it; 'tis a mysterie of godliness.
• 4. The undoubted, and infallible certainty of it; 'tis without controversie.

And out of all these put together, arises a short, but yet full compleat definition of all Divinity; a compendious Epitome of all Religion. What is that profession which we Christians take C upon us? What's the summe of all those lively Oracles, that we are, or should be conversant in? Here is a lively representation of it. Our Religion, our Faith, our Divinity, what is it? 'Tis the unquestionable great mysterie of godliness. A few words, yet the full Title, and Epitome of the Scripture, the summe and up­shot of all sacred Truth. What's the use and end of Scripture? To make us wise to salvation, 2 Tim. iii. To acquaint us with the mysterie of godliness. 'Tis the grand text of all Sermons; 'tis the argument, and theme of all Theological discourses; 'tis the marrow, and kernel of all discourses; 'tis the drift and center of D all the meditations of Saints, and Angels.

I. For the nature of it; 'tis Mysterium. 'Tis the title of the Gospel, Mark iv. 11. Unto you it is given to know the mysterie of the Kingdome of God; that's the Gospel. 1 Cor. ii. 7. We speak the wisdom of God in a mysterie; a mysterie which was kept secret since the world began, Rom. xvi. 25.

Now to understand the nature of it; A mysterie is Sacrum Se­cretum, occultam habens intelligentiam; An holy Secret, the un­derstanding and knowledge of which, is close and conceal'd. And then is [...], the summe of Christianity, a mysterie; It E carries with it these conditions,

• 1. Is it a mysterie? then it is in it self full of secrecy, and ob­scurity, naturally unknown, vayl'd up in great reservedness. It is called an hidden mysterie; a mysterie hid from ages and generati­ons, Col. i. 26. A mysterie,
• • [Page 6]1. Hidden in God, Ephes. iii. 9. lock'd up in the closet of A his breast, in his secret purpose and counsel.
  • 2. Hidden in Christ, Colos. ii. 3. In him are hid all the trea­sures of wisdome.
  • 3. Hidden in the Scripture, that's vayl'd up with many mysteries; a book in it self seal'd up with seven seals; no man or Angel is able fully to open it, Revel. iii. 18.
  • 4. Hidden in those types, and shadows, and ceremonies of the Law.
  • 5. Nay, even the Gospel, though that brings this mysterie to some light, yet it is but imperfectly discovered, still B a great part is hidden; there is no clear discovery. We know but in part; Faith sees not clearly; Adhuc ma­nifestat se nobis sicut vult, non sicut est. Bern. Adhuc Iosephus loquitur per Interpretem. He doth not yet fully disclose himself to us. In heaven, adipe frumenti saginantur, & nudo satiantur grano. We must be con­tent Sacramenti cortice, carnis furfure: Preachings and Sacraments, they are but the husk and the bark, the bran and the chaff, not the clean Corn, winnowed and cleansed; Still it is hidden. C
• 2. 'Tis mysterium; therefore the knowledge of it is a mat­ter of Revelation, not to be known by the light or benefit of nature, but it is of supernatural discovery. The eye of nature cannot see it, nor the ear of nature hear it, nor did it ever enter into the heart of a natural man; but God hath reveal'd it to us by his Spirit, 1 Cor. ii. 9, 10. All other knowledge hath some prints and foot-steps in nature, but this is a meer novelty to nature. Animae creationem, intelligunt & Daemones; Animae redemptio­nem, ignorant & Angeli. Herein it exceeds the perfection of the Law; that's written in our hearts by nature; the light of reason D discovers the truth of the Law; but the Gospel is not inbred in us, it must be reveal'd, and discover'd by God himself. Non po­test doceri nisi à donante, nec addisci nisi à suscipiente: We can­not see the Sun, but by the light of the Sun; nor know Christ, till himself discover himself. S. Paul prayes that they may have the Spirit of Revelation.
• 3. 'Tis in it self a mysterie, therefore the discovery of it is a matter of dispensation; an arbitrary, voluntary discovery to whom God pleases, and as much as he pleases. This Christ ac­knowledgeth, Matth. xi. 25, 26. Thou hast hid these things from E the wise, and prudent, and hast revealed them unto babes: Even so Father, for so it seemed good in thy sight. This will answer all questions: And that of his to Christ, Ioh. xiv. 22. Lord, how is it that thou wilt manifest thy self to us, and not to the world? For [Page 7] natural knowledge, He enlightens every man that comes into the A world, Ioh. i. 9. But this knowledge he dispenseth at pleasure, less to the Iews, more to the Christians. To the Prophets, it was the light of a Candle; to the Apostles, the light of the Day-Star: Hereafter we shall see the Sun in his shining beauty.
• 4. 'Tis a mysterie; therefore the Revelation of it, is a spe­cial favour. To communicate his secret thoughts, the myste­ries of his Will, 'tis a fruit of greatest love. You are my friends, saith Christ, for I tell you all things. S. Iohn learnt it in the bo­som of Christ; and he was the beloved Disciple; he lay in the bosom, the seat of Affection, and of Secrets too. One dram B of this Knowledge is better then the knowledge of all the se­crets of nature.

Which, if it be a Mysterie, then,

• 1. Reverenter adeundum; we must not approach to the looking into these Mysteries, but with much fear and reverence. The Heathens exacted all reverence to their false, counterfeit mysteries. They commanded all prophane men to stand off, not to come neer their sacred mysteries. Carelesness, and profana­tion, 'tis the greatest opposite to the mysteries of Religion. How hath God exacted holiness, and reverence, in all that draw neer C to be partakers of his sacred mysteries? Put off thy shoos, it is ho­ly ground. When God came down on the Mount, they were all to wash and cleanse themselves; 'twas death to come irreve­rently. Nadab and Abihu were destroyed by fire for an unhal­lowed approach. Levit. x. The Lord will be sanctified in them that come nigh him, vers. 3. The men of Bethshemesh, for an irreverent approach to the Ark (the Type of our mysteries) were slain, even many thousands of them. Of the two, Superstition less of­fends God, then Profanation. 'Twas the great Charge God laid D upon the Iews, and for which he threatned to remove his Wor­ship from them to the Gentiles, because they prophaned his Wor­ship, polluted the Table of the Lord, and made the meat of it con­temptible, Mal. i. 12. All the appurtenances belonging to this mysterie, are to be reverenced; the Place, the Time, every U­tensil. Is it a mysterie? then,
• 2. Castè, & sobriè tractandum; we must handle this my­sterie chastly, and soberly. The mysteries of Religion are not sleightly, or vainly, or sportingly to be handled; but heedfully, soberly, with all awful attention.
• • 1. The Minister, who speaks of them, how holily must E he handle them? 1 Pet. iv. 11. Let him speak as the Oracles of God. It was the charge of the Priests in the Old Law, Be ye clean that bear the Vessels of the Lord, Esai. lii. 11. All those legal Pollutions that caused an irregularity in the Priests, made them uncapable [Page 8] of ministring; and they are all enforcements of that purity, and A sobriety, that are required in the Servitours, and Dispensors of these sacred mysteries. This made Moses refuse; Send, I pray thee, by the hand of him whom thou wilt send, Exod. iv. 13. And Esay to cry out, I am a man of unclean lips, Esai. vi. 5. And S. Paul to cry out, Who is sufficient for these things? 2 Cor. ii. 16.
  • 2. It urges soberness in the Partakers, who are admit­ted to the fellowship of this Mysterie. As all irreverence, so all vain curiosity is forbidden: We must [...]; in these my­steries, we must be wise to Sobriety, Rom. xii. 3. Gravity and So­briety, they are the Handmayds of Piety, the Ushers that al­ways B attend Religion. The applying of any matter in Religion to an inferiour use, 'tis to debase it. The holy Ointment was not to be appliable to common use; no Confection to be made like unto it. Is it a mysterie? then,
• 3. Fide percipiendum; Religion, and our Christian Do­ctrine, it is a mysterie; therefore to be apprehended by Faith, not to be fathomed by Reason. Reason will judge that to be a foo­lery, which Faith reverences and adores as a mysterie. 'Tis cal­led The mysterie of Faith, 1 Tim. iii. 9. not the mysterie of Reason, or Understanding. And they who are initiated into these myste­ries, C they are called Believers, not men of Reason and Under­standing. We are called Credentes, not Rationales, saith S. Aug. 'Tis not Intelligendi vivacitas, but Credendi simplicitas, that must converse in these mysteries. Reason laughs at that in Sarah, which Faith in Abraham embraces and rejoyces in. Faith looks for a Revelation, that God saith it is so; searches not after Demonstra­tion, or Reason, why it should be so. Sufficit pro universis ratio­nibus, autor Deus. The mysteries of Religion check and silence Reason, as the Angel did Zacharias, for asking, Whereby shall I know this? he would have Reason. What saith the Angel? Luk. D i. 20. Behold, thou shalt be dumb: he stops his mouth. Reason, de­duced from the principles of Faith, and subordinate to the do­ctrine of Faith, 'tis lawful; but when it opposes Faith, then it is unlawful. Hagar, when she obeys Sarah, may be entertain'd as a servant, but if she wax malepert against Sarah, Cast out the Bondwoman: Abandon Reason, if it contradicts Faith.

It is one excellency of Faith, 'tis quietativa Intellectûs, it quiets and satisfies all enquiries, with this answer, It is a mysterie. Rea­son, that questions, How can three Persons be one God-head? Faith quiets Reason; My soul, keep thou silence unto God; be­lieve E and adore it; it is a mysterie. Reason questions, How can God be made man? the Divinity and Humanity joyn'd in one Person? Faith hears an Oracle of Scripture, I must not enquire, it is a mysterie. Reason murmurs, How can a man be born again, [Page 9] and regenerate, and dye anew, and live anew? How can water A wash away sin? Faith answers, The work is Spiritual, beyond Reason; it is a mysterie. Reason, that cavils, How can Christ give us his Flesh to eat, and his Bloud to drink? How can a piece of Bread, and a tast of Wine convey Grace, seal up Salvation? How can our souls be nourished? how united to Christ sitting in heaven? Faith answers all, 'Tis a mysterie. Magis sentio, quam intelligo: Tota ratio operis, est potentia operantis.

No, in these supernatural Truths, Sapientia hominis, it is Of­ficina erroris; exclude Reasoning, make use of Believing. Ha­bet palatum Fides, cui sapit mel Dei. Aug. 'Tis the tast of Faith B that can rellish this hidden Manna. Faith, saith Parisiensis,

• 1. It is Religio Intellectus; the Religion of our Intellectual part.
• 2. It is Adoratio Intellectus; the Adoration of the Under­standing: Credendo, incurvamus Intellectum ad adoran­dum Deum.
• 3. It is Fortitudo Intellectus; 'tis the Strength of the Un­derstanding. Sicut molestias perferre, 'tis Fortitudo Volun­tatis; sic improbabilia credere, 'tis Fortitudo Intellectus.

We have seen the Nature of it; 'tis a Mysterie:

Now follows, C

II. The quantity and just proportion of this mysterie; it is no petty and inferiour Truth, but a mysterie of the first magnitude, A great Mysterie. The Scripture advances it with all superlative terms, magnifies the greatness of it. Phil. iii. 8. S. Paul calls it an Excellent Knowledge; I count all things but loss for the Excellency of the Knowledge of Iesus Christ. Rom. xi. 33. it is called a Rich Knowledge. Solomon saith, it furnishes a man with all precious and pleasant Riches, Prov. xxiv. 4. It enriches him that hath it. It furnishes and enriches the noblest part of man, his Soul; the D highest faculty of that, his Spirit and Understanding. Our Savi­our accounts the seeking of this Knowledge, the seeking of pre­cious Pearls. Mat. xiii. 45. The kingdom of heaven is like unto a Mer­chant-man, seeking goodly Pearls. This, of all other, is a Pearl of great price. They who are conversant in this mysterie, they deal with the choysest Commodities, with the [...]ichest Pearls. The finding of this Knowledge, is the finding [...] hidden Treasure, vers. 44. It makes him for ever, that is so [...] as to meet with it. All other knowledge is but poverty to this Treasure; all other jewels but pebbles to this Pearl. E

See how the Scripture extends and enlarges the greatness of this mysterie. S. Paul ascribes to it all the dimensions of Magni­tude, Ephes. iii. 18. That ye may be able to comprehend with all Saints, what is the breadth, and length, and depth, and heighth of [Page 10] this mysterie. And Iob thus magnifies the exceeding and incom­prehensible A largeness of this Knowledge; Chap. xi. 8, 9. It is as high as heaven,—deeper then hell,—longer then the earth,—broader then the sea. It exceeds the scantling of all created Perfections. The greatness of all other creatures may be fathom­ed; the height of heaven, the depth of hell, the length of the earth, the breadth of the sea, all limited, and bounded, and the understanding of man may reach them. As David speaks, I see an end of all other perfections, but thy Word is exceeding large.

• 1. This mysterie of God-Incarnate, 'tis a great mysterie, because B 'tis multiplex Mysterium, a comprehensive Truth, including in it manifold mysteries. 'Tis a mysterie pregnant; to the making up of which, many deep mysteries concur. God manifested in the Flesh.
• • 1. Here is the mysterie of Christ's two Natures; his Divinity, and his Humanity: A glorious mysterie! Christ, true and perfect God, and true and perfect man too; the glory of the Deity, and the infirmity of his Manhood, both concurring in him.
  • 2. Here is the mysterie of the Union, and conjoyning both these in one. A strange conjunction! The circumference of his C infinite Deity, joyned to the lowest center of Humanity; Eter­nity made subject to Time; Infinity comprehended in a poor finite creature; Omnipotency joyned with infirmity: This is so great a mysterie, that it made the Iews to imagine a double Messiah: One, a weak, frail, mortal man, lyable to sufferings; the other, an Eternal, Omnipotent, Immortal God. They could not recon­cile the several predictions of his glorious Divinity, and his in­firm Humanity, as this mysterie teaches us.
  • 3. Here is the mystery of his Person; that both these Natures should be so strangely and admirably united into one Person; D 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. 'Tis Magnum Mysterium. This of Christ's Incarnation, 'tis the grand Mysterie, because all other mysteries are subordi­nate and serviceable to this: all sacred truths point at this Truth; E all, like lines, meet in this center. 'Tis 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 [Page 11] have spoken, have foretold his Coming, Acts iii. 24. Of this Salvati­on, A 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; B 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. 'Tis Magnum Mysterium; 'tis 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 C 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? D 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, E 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. 'Tis Magnum Mysterium, a great mysterie; because 'tis a my­sterie [Page 12] even to all men of the largest capacity, the most clear un­derstanding. A 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 B 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 [...]un, it C 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 back­parts 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 D cannot attain to it. All humane understandings tremble, adore, are astonish'd at it.
• 5. 'Tis Magnum Mysterium, a great mysterie, not onely to hu­mane, but even to the highest Angelical understanding: 'tis 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. 'Tis 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 E 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 [Page 13] Church they learn it (as some conceive) that they see and be­hold A 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 the Mercy-Seat, looking back upon the Ark and Mercy-Seat; and they still desire it. They cannot fully comprehend, and 'tis a ravishing sight to them. Strange! How B dull are we? Preach we of Christ made Man, 'tis milk for babes; rudiments for children; whereas Angels count it hid­den Manna.

That's the second, it is Magnum Mysterium, a great mysterie.

Now follows,

III. The quality and condition of this mysterie; 'tis a myste­rie of godliness. A short, but yet full comprehension of Christi­an Religion. 'Tis the Art and mysterie of Godliness. And this truth branches it self into two particulars:

• 1. Piety, and Godliness; it is a mysterie. C
• 2. The piety of Religion, and the mysterie of Religion must be joyned together. We must possess our selves not onely with the mysterie of Religion, but also with the piety.

• 1. Piety, it is a mysterie; and therefore,
• • 1. The art of Godliness, the skill to live holily, it is an high, hidden, supernatural thing; a skill far beyond the reach and possibility of nature. 'Tis no endowment of nature; it is hid­den and conceal'd to natural knowledge. By nature, we are utterly void of this gracious endowment. Pharaoh's speech is the voyce of nature, Exod. v. 2. Who is the Lord, that I should D obey him? I know not the Lord. Thus S. Paul describes our natu­ral condition; We are alienated from the life of God, Eph. iv. 18. without Christ, being aliens from the Commonwealth of Israel, and strangers from the Covenant of promise, having no hope, and without God in the world, Ephes. ii. 12. This David describes, Psal. xiv. 2, 3, 4. The Lord looked down from heaven upon the children of men, to see if there were any that did understand, and seek God; They are all gone aside, they are altogether become filthy—and call not upon the Lord. We naturally know, There is a God; there is no man born an Atheist; we have some sense of a Deity; but E we are all born prophane, and irreligious, without any sense of piety; utterly ignorant how to worship and serve him in true ho­liness. That knowledge of God, which by nature we have, it al­ways breaks out into one of these two Extremes; either,
  • • [Page 14]1. Into prophanation, and so we never worship him; or, A
    • 2. Into superstition, and so we misplace his worship in things abominable to him. When we know God, we worship him not as God, Rom. i. His worship depends upon his own will and revelation. We know not with what we must serve the Lord, till we come thither, Exod. x. 26. 2 Kings xvii. 26. They know not the manner of the God of this land. Holiness, it is no invention of nature, but a revelation of grace. Nature may lead us to civility, train us up to morality; but spiritual piety, and godliness, is beyond the reach of nature: This wisdom is from above, Iam. iii. 17. Hast thou nothing but what thou B broughtest with thee into the world? thou art utterly desti­tute of the life of godliness. Piety, it is a mysterie, it is a Secret to nature.

  • It gives us a reason why godliness is so scarce, so few are ac­quainted with it. That, that is natural, is usual and common; but this is supernatural, beyond the reach of nature. It is more admirable that any are holy, then that all are not. Most men live short of the light of nature; wonder not that so few are ad­vanced beyond nature to the state of grace.

  • Piety is a mysterie; therefore, C

    2. To natural men, it is, and seems to be, a reasonless, uncouth, unlikely thing, a meer paradox. Tell a vulgar, unlearned man, of the mysteries of any Art, or Science, he thinks you speak non­sense; he can see nothing in them, they seem unreasonable. As many mysteries as you acquaint him with, so many absurdities; he laughs at them. 'Tis so with all the mysteries of godliness. Propound them to a carnal man, he will laugh at them; per­swade him to them, he rejects them; enforce them upon him, he repels them. 'Tis that which S. Paul observes, Our Gospel is hid to them that perish, 2 Cor. iv. 3. A natural man judges these D spiritual truths stark foolishness, 1 Cor. ii. 14. Therefore the my­steries of the Gospel are called the foolishness of God, 1 Cor. i. 25. God hath wrapt them all up in the vail of such mystical obscu­rity, that, at first sight, they appear odd, and unlikely to a car­nal man. As the Ark, though it were within all of pure gold, yet the coverings were plain, and coorse; of hair, and goats­skins, no outward beauty to be seen. Thus Christ, the great mysterie, is God vail'd up in weak flesh; How can this man save us? The meanness of his outside scandalized the Jews; Is not this the Carpenter?—They were offended at him, Mark vi. 3. E And Christ knew it, how easily men would stumble at the un­likeliness of this mysterie, that he pronounceth him blessed that shall not be offended in him, Matth. xi. 6. Esay liii. This is the reason the Prophet gives, why so few believe in Christ, vers. 1. [Page 15] Who hath believed our report? He is as a root, vers. 2. in a dry A ground; he hath no form, nor comeliness; and when we shall see him, there is no beauty that we should desire him.

    Yea, the Doctrine of godliness, how absurd seems it to na­tural reason? Regeneration, to be born again, become a new man, Nicodemus cannot conceive it, Iohn iii. To be nourish'd to life by Christ's flesh; How can this man give us his flesh? 'Tis an hard saying, Joh. vi. Self-denial, and mortification, to be crucified to the world, to cross our own wils, and wrastle with our selves, and to beat down our own bodies; a mysterie of piety, a folly to nature. To hate father, mother, life it B self for Religion-sake, how unreasonable? Not to live by sense, or reason, but by faith, nature abhorrs it. To love our ene­mies, to rejoyce in afflictions, to know how to be in want, poverty, [...], saith S. Paul, Phil. iv. 12. 'Tis more blessed to give then to receive; to part with all, in hope of gain at the re­surrection, in another world; and, above all, to look for salva­tion in a crucified Saviour; haec sunt stulta Dei, sed decus fidei; these are the mysteries of our piety, the follies and paradoxes of natural reason. No, saith the Psalmist, The King's daughter is C all glorious within, Psal. xlv. All the glory of Piety, and the Church, 'tis spiritual and heavenly. Worldly wisdom, that's in worldly beauty: As the Church of the wicked One is glorious with earthly beauty, a Crown of gold, a purple Robe, beset with Precious Stones, all earthly ornaments; so the Spouse of Christ, she is Beautiful, but all Heavenly; Cloath'd with the Sun, Crown'd with the Stars, Treading on the Moon; all Hea­venly and Mystical.

    Piety, it is a mysterie, high, and hidden; therefore,

  • 3. The attaining of this heavenly Skill, and Art of holiness, is a matter of much difficulty; it requires much search and stu­dy, D much learning and diligence, much exercise and experi­ence to attain unto it. Those Arts that have in them many ab­struse mysteries, are long a learning. Oh! the Art of godli­ness, the Trade of piety, the Skill of living holily, 'tis no small matter, but very mysterious. The Philosopher could say of his Art, Ars longa, Vita brevis, a mans life was too short to attain to the perfection of it. How much more is this high Art of Re­ligion, the mysterie of godliness? It makes David, for all his learn­ing, to cry out still, Teach me, Instruct me, Make me to under­stand the way of godliness. S. Paul, that great Proficient, yet E professes he fell short, Phil. iii. 11, 12, 13. Brethren, I count not my self to have apprehended, I have not already attained, I am not already perfect, but I follow after, and press forward, if by any means I might attain; words of striving and contention.
  • [Page 16]

    How hard a thing is it to attain even to the knowledge of A godliness? Then how difficult must it be to mortifie thy lusts, to subdue thine appetite? 'Tis call'd a Crucifying. Consider it, you, who think seven years little enough to learn any Trade of life; but any little time, any poor pains, sufficient to learn that which the Saints were practising all their dayes. Try thy strength but with one Act, but with one Duty of godliness; and then tell me, If slubbering over a few prayers, or coming to Church, and yawning out an Amen, half asleep, half awake, be likely to make thee a skilful man in this Trade of piety.

    That's the first; Religion is the mysterie of godliness. B

  • 2. The second Truth is, The Mysterie, and the Piety of Religion must go both together. We must take both to us; not onely content our selves with the mysterie of Christianity, but be sure we acquaint our selves with the piety. True Reli­gion joyns both together. Thus S. Paul describes Christian Re­ligion, ' Tis a Doctrine according to godliness, 1 Tim. vi. 3. And Tit. i. 1. it is called, the Knowledge of the Truth according unto godli­ness: We may as well separate light from heat in the fire, as the mysterie and knowledge of it from the piety.

Indeed, first we must get the mysterie, then labour for the C piety of it. First, God created light; so it is in mans soul. A man is sooner enlightned then sanctified: The Sun enlightens in an instant, but it begets heat in the Ayr by length of time; but they must never be a sunder. Blind Devotion, would have the piety without the mysterie. Oh! Zealous it would be, but not with knowledge. Oh! A good heart to God-wards; no matter for knowledge. And prophane Curiosity, that would have the mysterie without the piety; understand all secrets and mysteries, comprehend all Truths; but for the holiness of Chri­stianity, they have no list to it. True Christianity joyns both to­gether. D True Religion is not like the tree of Knowledge, one­ly pleasant to the eye, and a tree to be desired to make one wise, Gen. iii. 6. but it must be to us as the tree of Life, for Devoti­on, and Practice. Religion is not placed in the upper region of the Brain; but in the Heart, the seat of affection, the foun­tain of action. 'Tis a sanctifying Truth; Holy Father, sanctifie them through thy Truth, not enlighten them onely, Ioh. xvii. 17.

There is not any Truth so mystical, and contemplative, but must be drawn into practice. There is no mysterie in Scripture, but hath its piety. As there is not any creature, but it is for E some use; it is not onely beautiful, but useful; Non tantum vi­su delectat, sed usu prodest; so there's no Truth in Religion, but we may, and must extract from it Piety. Some Truths, at first sight, seem but dry as to this; but as the Licorish stick, at first, [Page 17] looks like any weed, but chew it, and you suck sweetness; so, A those mysteries that seem to be most remote from practice, have a juice and sap of piety to be suck'd out of them. If ye know these things, happy are ye, if ye do them, Joh. xiii. 17. This man shall be blessed in his deed, Iam. i. 25.

See how Christ checks Curiosity, and turns all to Practice; Lord, are there few that be saved? And he said unto them, Strive to enter in at the strait gate, Luk. xiii. 23, 24.

• 1. Piety, 'tis the end of Christianity. 'Tis mysterium practi­cum. Not a Science in contemplation, but an Art of doing; not to make us the wiser, but the holier. B
• 2. Piety, 'tis the best keeper of this mysterie. The know­ledge of Religion, 'tis a precious Jewel; see the Cabinet S. Paul tells us of, wherein it must be kept; Holding the mysterie of Faith in a pure Conscience, 1 Tim. iii. 9. Wouldst thou not erre concerning the Faith? Take heed of making shipwrack of a good Conscience. Knowledge in this vessel, is like the Man­na in the golden-pot; it is kept sweet. In a prophane heart, it is like Manna in other vessels, that stank and putrified. God takes away natural knowledge, if we abuse it, and live not ac­cordingly. When they knew God, and glorified him not as C God, God gave them over to errour, and never would call them to the knowledge of the Gospel, Rom. i. 21, &c. As we try vessels first with water; if they will hold, and keep it sweet, then we pour wine into them. They who corrupt natu­ral knowledge, God will not trust them with this mysterie.

Take heed thou divide not the piety from the mysterie. In all Truths, labour to be better. In any mysterie, make S. Pe­ter's collection; If these things are so, What manner of persons ought we to be in all holy conversation, and godliness?

We have seen the quality and condition of this mysterie, It is D a mysterie of godliness. Now follows,

IV. The infallible, undoubted certainty of this mysterie; It is beyond, without, all controversie.

There is a double Certainty;

• 1. A certainty in the thing it self. 'Tis a most grounded Truth. Heaven and earth may sooner fail, then the least par­ticle of this Truth. It hath the Power, and the Truth, and the Faithfulness of God; nay, his Oath to establish it.
• 2. A certainty of perswasion; at this the Text ayms. See with what confidence and assurance S. Paul seals up this great E Truth; ' Tis without controversie. Observe; True Faith em­braceth these heavenly Truths with all assurance, and strength of adhesion, and fulness of perswasion. 'Tis the nature and office of true Faith, in matters of God, to breed all possible as­surance. [Page 18] 'Tis a Seal. He who receives God's testimony of his A Son, hath set to his Seal, that God is true, Ioh. iii. 33. Philip shews the assurance of Faith, which he requires of the Eu­nuch; Acts viii. 37. If thou believest with all thine heart, that Iesus is the Son of God. Especially in this Truth, Iesus, God-In­carnate, Faith breaks through all controversies, and unquestiona­bly must believe.

• 1. This Truth is clearly revealed in Scripture. And Divine revelation is the stay and establishment of Faith. Truths that are more obscurely delivered, are liable to question, and controversie; but this Truth, that, Iesus is the Messias, and the B Authour of Salvation, it is with all evidence propounded to us. When God speaks clearly, Faith believes firmly. Credendum est Deo, vel semel loquenti.
• 2. This Truth, 'tis an immediate, and first principle of Religion; the grand Maxim, and Oracle of Divinity. Now in all professions, Principles are unquestionable, admit no gain-say­ing. He that comes to God, must believe—.
• 3. 'Tis a fundamental Truth; the first Stone that is laid in the building of the Church; the main Rock upon which the whole Building rests. See, when Christ builds his Church, he C chooses this Confession, Thou art the Son of the living God; he layes that in the foundation. Now in all buildings, the founda­tion must be sure and immovable. Here, Qui dubitat in fide, est infidelis. Agrippa's almost, 'tis too weak; no, here, What we have heard, and seen, and felt—.
• 4. Errors in this, are most dangerous. As errors in the conception are hardly corrected, so errors in this first concepti­on of Faith. Oh! these prime Truths must be firmly, and strong­ly embraced. Other consequential and secondary Truths of less evidence and necessity, may admit of discussion. In some D Truths we may differ, Salva compage fidei; but in this, every er­ror is deadly. In some Truths, S. Paul's moderation is sweet, If any man think otherwise, God will reveal it to him; account him as a brother: But in this, he that errs, S. Paul's threatning is sea­sonable, You are fallen from grace, you are cut off from Christ, you must dye in your sins.

There is a necessary Truth; Maria, virgo in partu.

There is a decent Truth; Maria, virgo post partum. Faith puts these Truths without question. [...].

• 1. This is the defiance, Faith gives to all the objections and E cavils of nature; How can God become a man? the Creator, a creature? a Virgin conceive? Get thee behind me, Satan; 'tis without all controversie.
• 2. By this, it answers and represses the contradictions of [Page 19] infidelity; a man's heart is hardly drawn to assent and A give credit to these mysteries: No, Faith tramples all contradictions under foot; 'tis without all controversie.
• 3. By this, it overcomes the weaknesses and infirmities of Faith. Faith, at first, hath many doubts and fears; But why do thoughts rise in my heart? I know he is a faith­ful and true witness; no word is impossible to him. 'Tis the victory and triumph that Faith gets over all doubt­ings, it believes stedfastly, without all controversie.

B

C

D

E

ON A B CHRIST-MAS DAY.
The Second Sermon. C

WHich words set out unto us the great and D gracious work of our Redemption: A work undertaken and wrought by the Incarna­tion of our blessed Saviour. The remem­brance of which, the Church of God doth this day joyfully Celebrate. An high Fe­stival it is, and to be honoured by us: whe­ther we respect Christ, and, in him, the my­sterie of the day; or respect our selves, and, in us, the mercy, and benefit, which, as on this day, was vouchsafed to us.

• 1. Look upon Christ, and the mysterie of his Incarnation; so E 'tis a Birth-day Feast, the Feast of his Nativity. And the feast of the Birth-day, especially of some extraordinary, and eminent person (and such an one, above all, was the Birth of this day; Pharaoh's birth-day, and Herod's, were nothing to it) is kept and [Page 22] celebrated with all joyful solemnity. That is the mysterie of the A Text, Christ made, and born of a woman; so it is a day of joy­fulness.
• 2. Look upon our selves, and the mercy, and benefit of this day, that redounded to us; and so it is a Feast of deliverance out of Captivity. This day Christ came to redeem us that lay un­der the Law, cast and condemned men: And a day of enlarge­ment out of Captivity, that is a Feast of Iubile: Such was this day. No Captivity like that of ours; neither the Egyptian, when they were born slaves; nor that of Babylon, when carried away to be slaves; both of them fall short of this, the bondage of our B birth, and the slavery of our life; none like to it, and so no re­demption to be compared to it. 'Tis a day much to be remembred in our generations.
• • 1. It is the day of Christ's Nativity, keep it with joyfulness.
  • 2. It is a day of our enlargement out of Captivity, keep it with thankfulness.

The Apostle then sets out unto us, the happy condition that hath betided the Church of God by the coming of Christ in his Incarnation. And he expresses it two ways;

• 1. By a comparative opposition to the state of the Church be­fore C Christ's coming.
• 2. By a positive, or rather superlative, illustration of the hap­py condition of the Church, by his coming among us.

1. The Church of the Jews, before Christ, the low conditi­on of that is set out by three steps of depression and inferiori­ty, in respect of our state of advancement that Christ's Birth brings to us.

• 1. Respectu Aetatis, for its Age; it was a Child, or an In­fant, vers. 1. A child in knowledge, in growth of grace, in affecti­ons; a child, weak, imperfect, unskilful. D
• 2. Respectu Conditionis, for the usage and condition in which it was; it was Servilis; it differ'd nothing from a servant, under a yoke of servitude, kept in more servile fear and subje­ction then Christians. Their spirit was the spirit of fear and bon­dage; our spirit is the spirit of love and liberty.
• 3. Respectu Educationis, for its breeding and education; it was at the command, and under the institution of a curst Schoolmaster, the Law: and but meanly instructed; acquainted onely with the first elements and rudiments of our Religion; the high mysteries of our Faith, not manifested to them.

And this threefold depression of the Jewish Church, should E make us look three steps lower, into the sad and forlorn estate of us Gentiles and heathen, (for such was our original.)

• 1. Were they babes and children? we far worse; dead [Page 23] in our sins; not begot again to God by any spiritual Regenera­tion, A not so much as in the womb of conception, out of the Church, uncircumcised Infidels.
• 2. Were they in the condition of servants? We not so much as servants; strangers, rebels, cast-aways, enemies in a for­lorn condition.
• 3. Were they kept under inferiour Tutors and Gover­nours? We far worse; untaught, ignorant, foolish, like the wild Ass, without understanding, without God in the world.

2. The estate of the Christian Church is illustrated by a su­perlative B eminency and advancement it hath gained by Christ's Incarnation. And this benefit we gain by him is expressed in three remarkable particulars:

• 1. The first thing remarkable in this great benefit, is the Time, when it was performed; When the fulness of time was come.
• 2. The second thing remarkable, is, the very Performance and Accomplishment of it; and that is considerable,
• • 1. In the causes of this benefit, which are three:
  • • 1. The Author of it, God. C
    • 2. The Actor of it, His Son.
    • 3. The Assurer of it, vers. 6. that is, the Holy Ghost. All three persons of the glorious Trinity, as they concurr'd in our Creation, so they joyn and meet in the accom­plishment of our Redemption.
  • 2. In the manner of working and performing this benefit; that is remarkable: and it is twofold,
  • • 1. Designando; By designing and appointing the Son to do it; Emisit, God sent him.
    • 2. Aptando; By fitting, and furnishing, and accommoda­ting D him for the performance of it. And there is a dou­ble fitness God put upon him;
    • • 1. Is Aptitudo naturae; A fitness of nature; he made him Man, cloath'd him with our flesh, put him into that nature, that was fit to work it.
      • 2. Is Aptitudo status; A fitness of state and condition, such as was requisite in him who should work it; Made him under the Law, put upon him that bond and obli­gation for us. That's the second thing remarkable, the very performance of it.
• 3. The third thing remarkable, is the end and fruit of it; E the good that we gain by it, and that is twofold;
• • 1. Is Liberatio à malo; A freedom from miserie; that is the benefit of Redemption; That he might redeem us.
  • 2. Is Exaltatio ad bonum, The advancing of us to happi­ness [Page 24] by the benefit of adoption; That we might receive the A adoption of sons.

First, that which is considerable, is, The time of our Saviour's Incarnation; it was in the fulness of time. Now this fulness of time, is two wayes considerable;

• 1. There is naturalis plenitudo temporis; A kind of natural fulness of time; when time comes to the full growth; when the world was at his ripe and full age, at the meridian, and noon­tide of the world; neither in the nonage and minority, nor yet in the old age and decay of the world; That's the natural ful­ness of time. B
• 2. There is constituta plenitudo temporis; The set, appointed time, which God had design'd for this great Work: when that appointed time came to the full, then Christ was Incarnate, sent to redeem.

1. Consider it as the natural fulness of time. 'Tis with the age of the world, as it is with the age of a man; there is a time of encreasing, till he comes to his full growth; and then there is a time of decaying, and wearing away. 'Tis so, in the course of time; The middle 'twixt both, 'tis the fulness of time: and in C that, Christ came. Not in the beginning of time, nor yet in the last closure, and period, and conclusion of time.

• 1. Christ came not in the beginning, and morning of the world, presently after the fall of Adam; but stayed, and deferr'd his coming for a season, for divers reasons:

  1. Differendo medicinam, aggravavit morbum. When the world had sinned, God did not presently dispatch our Saviour, that the fall and disease of sin might be more observable, and so the cure prove more gloriously remarkable. Were we present­ly cured, so soon as we complained, we should less esteem the danger of our disease. The long smart, and tediousness of our D misery, makes us to consider what it is to sin. Christ would not go at the first Call to cure Lazarus, but stayed three dayes, that he might be sick, and dye, and be buried, and putrified; that the case of Lazarus might seem more desperate: So, God let the world lye and continue in that ruine, that sin might appear out of measure sinful.

  In the course of nature, a wound is sooner given, then it can be cured again: And in the dispensation of grace, God takes longer time for punishing, and pardoning, then we take for sin­ning: Numb. xiv. 34. After the number of the dayes, each day for E a year, shall ye bear your iniquities; even forty years, that ye may know my breach of promise. The sin of the Spies and People was but forty dayes continuance, but they felt the smart of that sin full forty years. This course God took with the world, Rom. xi. 33. [Page 25] God hath shut up all in unbelief, that he might have mercy upon all: A first shut them up, and imprison'd them; before he pardon'd, and enlarg'd them. Miriam, for a word spoken amiss, must be shut out of the Camp seven dayes. Had her father but spit in her face, should she not be ashamed seven dayes? The sense of God's displea­sure was to abide upon us. S. Paul sets out unto us this divine oe­conomy, Gal. iii. 19. After God had promised Christ, many hun­dred years were spent, ere he performed his promise. The Law came betwixt; and it was added because of transgression, till the Seed should come. The world was to look for a Saviour; but in the mean time, the Law was set over them, to convince them of B sin, to make them know it is an evil and a bitter thing to fall a­way from God; and then comes the Saviour.

• 2. Christ came not presently in the beginning of Time, that so the perfection of the Church might grow by degrees, till it came to the full age and measure of Christ. 'Tis the Apostles Si­militude, vers. 1. The Church was first as a child in the minority; much time to pass over it, till it come to perfection. It is com­pared,
• • 1. To a Building; that is, a leisurely, slow work. An House, or a City, it is not built in a day. First the Foundation, C then the Walls, then, after that, lay on the Roof. 'Tis com­pared,
  • 2. To Husbandry, and sowing of Seed. 'Tis not heri se­mentis, & hodie messis, to day Seed-time, and to morrow Har­vest; but first the blade, then the ear; after that, the full corn in the ear; then comes harvest, Mark iv. It was sown in Promises, sprung up in Prophesies, bloom'd in Types and Figures; then came the full ear and harvest, in Christ's Incarnation. The joy of that time is the joy of harvest, Esay ix. 3. The improvement of the Church, it is compared, D
  • 3. To the growth of a Man, Eph. iv. Now of all creatures, the growth of a Man is most leisurely; he comes slowest on to perfection. When you put a child to School, you place him not in the highest Form, enter him not into the deepest mysteries of Learning at first, but begin him at lower: So God first placed the Church, sub lege Naturae, trayn'd them up in rudiments re­veal'd in a simpler manner; then brings in the Paedagogie of Moses, sets him to nurture and tutour them in Types and Figures, then brings in Christ, the great Prophet and Doctor of the Church.

• 3. Christ came not presently in the beginning of Time, but E stayd and deferred his comming, the more to quicken, and awa­ken the expectation of him; to put an edge upon the appetite of the Saints, and to make them long for him. So great a Blessing deserves longing, and expectation; and delay, naturally sharpens [Page 26] desire. Thus Christ delayed, and denied the Canaanitish wo­man; A not to repel her, but to provoke her to more importunity. After the strong strivings of her Faith and Prayer, then, O wo­man, be it unto thee as thou desirest. Open thy mouth wide, and I will fill it, Psal. lxxxi. 10. Delay enlargeth, and stretcheth out the de­sire; and the larger our desires of Christ are, the fuller shall we enjoy him.

  This made the Church, before Christ, long and expect, and be earnest, for his Comming. Abraham, he longed to see this day, Ioh. viii. Iacob on his death-bed, O Lord, I wait for thy Salvation. It made the Prophets enquire diligently, and search into the B Promises. It is the honourable style and title of the Saints in the Old Testament, They were waiters for the consolation of Israel. The Church, like Sisera's mother, look'd out at the window, Why stay the wheels of his Chariot? O that thou wouldst break the hea­vens, and come down! The Fathers expound it of the longings of the Patriarks for the Comming of Christ. Many Kings and Prophets desired to see this day, Luk. x. That is the reason, saith Gregory, why the Saints complain'd, Their dayes were shortned, because they could not live to see Christ in the flesh. They onely saluted the Promise afar off, and dyed in the faith of it. C

• 4. Christ came not presently, deferr'd his appearance, to teach us the more to prize him now he is come, and to rejoyce in him. Hope, deferr'd, makes the heart sick, Prov. xiii. 12. but when it is accomplished, 'tis a tree of Life. Hath he cost the Church so much longing, and searching, and praying? Sure then the Church will welcom him gladly, embrace him firmly, retain him constantly.

  Those that have been long without children, when God sends them a son, he is double welcom to them. Isaac, and Iacob, and Ioseph, they were long sued for, before they were obtained; and D accordingly beloved. Quod diu quaeritur, solet dul [...]ias inveniri, saith St. Aug. The Church before Christ was like barren Hannah, weeping, and sorrowing, and begging of a son; now that Christ is born, it becomes us to be like fruitful Hannah, rejoycing at his birth. I was the woman, that prayed for this child, and the Lord hath given the petition which I have asked of him. Hannah's song, saith S. Aug. 'tis not, Canticum unius foeminae pro filio, sed totius Ecclesiae pro Christo. It becomes the Church to sing Hannahs song for the birth of Christ. The Church, after much search, hath found out, not the lost Groat, but an invaluable Treasure; not a E stray Sheep, but the holy Lamb of God; not a forlorn Prodigal, but the onely-Begotten and Beloved of the Father; it becomes us to rejoyce. That's the first, He came not in the beginning of Time.

[Page 27]2. Neither did he stay till the last period, and end of Time; A that so, in all differences of time, Faith might have an employ­ment. Christ, yesterday, and to day, and the same for ever, Heb. xiii. 8. The Patriarchs, they believed, in Christum futurum, in Christ afterwards to be exhibited: The Apostles, and the Saints of that Age, they believed, in Christum praesentem, they enjoyed his bo­dily presence; they saw and believed on him, present amongst them. Christians now, they believe, in Christum praeteritum, come, and gone again into heaven. They that came before, and they that followed after, they all sung Hosanna. The Patriarchs, they B went before; the Christian Church, that follows after; both sing Hosanna, Blessed is he that comes to us in the name of the Lord. As Kings, when they go in State, have their Ushers before them, and their Attendants after them, both honour their appearance. Christ in this fulness of time, is as the Sun at noon-tide; East, and West are both enlightned by him. It shews us the efficacy of Christ, and of his bloud; it was effectual, not onely when it was shed, but before it was shed, and after it was shed. It sanctified, and saved the Primitive Saints; and the last upon earth shall be saved by it.

That's the first fulness of time, in the natural consideration of C it. In the middle of Time, when the world was at the Zenith, then Christ came.

II. There is another fulness of time, that's Constituta plenitudo temporis; that time that was set, and decreed, and appointed by God. For not onely Christ's comming, but all the circumstances of Time and Place were forelaid, and determined; and Christ's comming into the world, gave a fulness and accomplishment unto that Time.

That we may conceive how our Saviour's Comming brought a fulness to Time, we must know, there were foregoing times, in D which Christ was made known to the Church; but yet there was an emptiness in those times; His Birth and Incarnation gave a fulness to them.

There were three Preparative foregoing Times, which Christ's Comming fulfilled:

• 1. Was Tempus Promissionis; that Time and Age of the Church when the Promise of Christ was first made and publish'd; that was the time from Adam to Moses. The Church of God lived, and supported it self with that Promise, That afterwards, in God's good time, Christ should be born. Now Promises, are all for here­after; E they bring nothing in present. Indeed Faith knows how to make use of them, but in themselves they are but empty, they exhibit nothing. They give good Assurance, but put us not into Possession. A man may be rich in Bills, and Bonds, and Special­ties, [Page 28] but yet be in actual want: as men lay up Evidences among A their Treasures. But Christ's comming fulfill'd those Promises, gave a Yea and Amen to them. The prayer of David, was the prayer of the whole Church, Think upon thy Servant, as concern­ing thy Word, in which thou hast caused me to put my trust. It spread these Evidences before God, as Hezekiah did the Letter that was sent to him. Ey, but Promises turn'd into Performances, is a true fulness. That's the first; the time of Performance is a real fulness to the times of Promises.
• 2. A second Time was, Tempus Typorum, the time and age of the Church, furnish'd with Types and Prefigurations of him; that was B the time of the Church under Moses. It added to the former time. That had but a Promise of him; these Types resembled him, de­scribed him to them, seal'd up, and assured his comming to them. They were to the Faith of the Church, as Signs to represent him, as Tokens and Pledges to assure him to them: But yet this falls short of fulness. Seals and Pledges are good Assurances, but actual Possession is a great deal better. Annulus iste nihil valet, haeredi­tas est quam reposco. The Writing and Seal is not the thing we look for; the Estate and Inheritance is that we wait for. Now Christ's comming fill'd up the imperfections, and emptiness of C these Types. They had the emptiness of a shadow, He brings the substance and fulness of the Body. Col. ii. 17. They were but sha­dows of things to come, but the Body is of Christ. His comming fill'd the Temple, as the cloud fill'd the Tabernacle. He fill'd that house with glory, when Christ came into it.
• 3. A third Time was, Tempus Prophetiarum; the Age of the Prophets; that was yet a fuller Time: then there was a more clear and particular foretelling the very manner and circum­stances of his Birth and Incarnation. Esay calculates, and foretels the time; At such a year, then the Messias shall come▪ Micah fore­tels D the City where he shall be born▪ At Bethleem. They bring it nearer, and closer home; but all of them fail, and fall short of this fulness. They were but as Heralds and Ushers, forewarning, and preparing the way before him. The Testimony of Iesus, is the Spirit of Prophesie: His comming gives a being to all their Pre­dictions. They all sate like Ionas to see when their Prophesies should be fulfilled; like Elijah on mount Carmel, looking often, and often, for his blessed Appearance. His presence accomplish'd them, and gave them their fulness. Thus God dealt with his Church, as Boaz with Ruth; first he affords her some gleanings; E then lets fall handfuls to her; then fills her vail with a measure of clean corn dressed and winnowed; then at last marries himself to her in his Incarnation.

So then; Is Christ's Comming the fulness of time? What [Page 29] improvement shall we make of this point for practice? A

1. It should teach us to take notice of our happiness, that were kept and reserved to live in those times that are fulfill'd by our Saviour's comming. It is a great Blessing of God to be born in good times, in dayes of Peace and Plenty. We pity our fore­fathers, who lived in those Swording times, when all was in an uprore; and after-ages will do the like for us. And one bewail'd himself, that he was born, nec solo, nec coelo, nec seculo erudito, in barbarous times. How happy are Christians, who have all the Mysteries of our Redemption accomplish'd in these dayes of the B Gospel? What saith our Saviour to his Disciples? Luk. x. 23. Blessed are the eyes that see the things that ye see; for I tell you many Kings and Prophets have desired to see those things that ye see, and have not seen them. David, and Solomon, and Iosiah, how would they have thrown down their Crowns at his feet, and adored him? Those Truths concerning Christ, which we count common and vulgar, and sleight and neglect them, how would they have ravished the spirits of those Saints that were before us? The My­sterie of the Trinity, what dark intimations of it to the Saints of old? That Christ was both God and Man, Davids Lord, and Da­vids C Son, it posed all the Doctors in Israel, how to conceive it; Matth. xxii. Our Saviours Incarnation, Passion, Resurrection, Ascension, we scorn to spend time to learn them our selves, and teach them others; and yet the Angels, and Arch-angels stand astonished at them. They before us received but the Promise, God providing a better thing for us, that they without us should not be made perfect, Heb. xi. 40. 1 Sam. xvi. Samuel would not sit down to the Sacrifice, till young David was b [...]ught from tend­ing the sheep. Christ's Sacrifice was delayed, till the fulness of the Gentiles might come in. The Patriarchs were the eldest sons, and they were put off with a Kid; the fat Calf was kill'd for us; the D best wine was kept last, till now, to entertain us▪

2. This fulness on Gods part, doth challenge and require ful­ness on our part.

• 1. Fulness of knowledge. On Gods part Christ is fully re­vealed, all the Mysterie of Godliness laid open, and unfolded; tis our duty then, fully to know him. The dim, dark, imperfect knowledge of the Jewish Church will not suffice; the vail is now taken off, and we all with open face may see and behold him. When I was a child, I spake as a child, I understood as a child; that was the condition of those times. Christians must be grown men, E of a ripe age in understanding. The times of our former ignorance, God regarded not, saith S. Paul, but now he warns every man, Act. xvii. 30. The times of Christianity are foretold to be knowing times; Every man shall know me, from the least of them, to the great­est [Page 30] of them, Ier. xxxi. 34. The earth shall be filled with the know­ledge A of the Lord, as the waters cover the sea, saith the Prophet Ha­bakkuk; a Spring-tide of knowledge. Zachary foretels, that the feeblest Christian shall be as David. Iohn Baptist, a great enlight­ned Prophet; yet the least in the kingdom of heaven may be greater then he, in the Mysteries of Religion.

  This fulness on Gods part requires of us,

• 2. Fulness of Faith, and of stedfast Assurance. We owe our Faith to Gods bare Promises; Shall we not fully believe his reall Performances? The Saints before Christ met with many difficul­ties B in believing: All of them are removed, that they cannot hin­der our perswasion. There were four Difficulties that attended the Promise of Christ, as it was propounded to the Patriarchs:
• • 1. Was Obscuritas; They saw all in a dim light; all things were made known in much obscurity; they had but the light of a candle to discern by: the light of the Sun shines out to us.
  • 2. Was Generalitas; Christ was promised to them in more general terms, not so distinctly and personally as he is to us. They heard of a blessed Seed to be born, that is all their Faith fastned on. We know who he is, Iesus the Son of Mary; he is pointed out to us [...], with special circumstances. Hic, & Nunc, C breeds distinct knowledge.
  • 3. Was Improbabilitas; The Promise was propounded to them with some Improbabilities. A Virgin shall conceive, and bring forth a Son: How can this thing be? Yes, we know it is performed; that holy Virgin hath conceived, and born him. Per­formances confute all improbabilities. Can there come any good out of Nazareth? Come and see.
  • 4. Was Longinquitas; The Promise of Christ, made to the Fathers, was for a long time after; many hundred years to be spent ere Christ should come. Tell a man what shall happen a D thousand years hence, you can hardly perswade him. The Prophe­sie is for many dayes to come, said those mockers in Ezekiel. We need not stretch our faith so far, the Promise is before us. With Thomas we may lay hold on him, and say, My Lord, and my God.
• 3. Hath Christ brought a fulness with him? It must work in us fulness of content, and satisfaction; rest fully in him, and in his plen­tiful Redemption. The fulness of Christ is abundantly able to satis­fie, and fill up all our desires; Fills the soul with marrow and fat­ness. All other cravings of the soul may be quieted for a time, but E they return again as eager as ever; 'tis like a dream of meat, saith the Prophet, and when he awakes, his soul is empty. This heavenly Manna, it breeds appetite, and yet it pinches not; it satisfies the soul, and yet it cloys not. Indeed Christ hath in him all that we need, or can possibly wish for. He is the poor mans Riches, the [Page 31] despised mans Honour, the hungry mans Food, the sick mans A Health, and the dying mans Life. Hast thou gained him? Say, 'Tis 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 B 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 C 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, 'tis Matrix omnium promissionum, and, Pabulum Fidei; the foison that Faith feeds upon; it gives strength to all other promises; In him all D 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 E 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 [Page 32] of the Jews for the overthrow of their enemies. Habak. ii. 3. A 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 B 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: C
• 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. D

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 E 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. [Page 33] And again, Ioh. ix. 4. I must work the works of him that sent me. A 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. B
  • • 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; C 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, 'tis 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 D 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 E 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.

• [Page 34]1. Christs Incarnation was a Sending of him; that's Actus li­berae A 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 B 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 C 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. D
• 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 E 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, [Page 35] but a joynt consent. The Father Sends him, and he came willing­ly, A 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. B

• 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 C work of our Redemption. S. Paul terms him, the Apostle of our [...]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; 'tis 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 D 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, 'tis 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 E thought of sending to Him. What the Shunamite said to Elisha, mankind may truly say to God, Did I desire a son of my lord? Did we ever think of this means of Salvation? No▪ the whole world,
• • 1. Either lay in security, never minding, nor considering our woful condition.
  • [Page 36]2. Or else were up in hostility; so far from sending for A peace, that we were bidding defiance to him, practi­sing enmity.
  • 3. Or were sunk in despair, not daring to think any thought of pardon, expecting nothing but destructi­on; and then he graciously thought upon us, and sent for our deliverance.
• 6. God Sent his Son; Sending, it is Actus Demissionis; a great [...] (so the Fathers call Christ's Incarnation) an Act of great Vouchsafing, of much Condescension: For God to Send to us, to dispatch messengers, begin treaties, make offers of re­conciliation, B nay, Preces descendere in omnes, to beseech us to be reconciled; admirable dignation! He hath all the advantages of the better against us, why should he seek, and Send, and sue to us for peace and atonement?
• • 1. He is Fortior; all the Strength is on his side. Now Christ tells us, Luk. xiv. 31. that in case of enmity, he who finds himself the weaker, should send Embassages, and desire conditions of Peace. Alas! we are infinitely the weaker, not able to annoy him, or to grapple with him. S. Paul gives us this Item, Rom. v. 6. When we were yet without strength, Christ dyed for us. C
  • 2. He is Dignior; that's a second advantage on his side; far above us in all Honour and Dignity. One would think, the more mean and inferiour should Send, and seek, and sue to his better, if he have offended him. What saith Elizabeth to the Virgin Ma­ry? Whence is this to me, that the mother of my Lord should come to me? Luk. i. 43. What stooping is this, and condescension, that the High, and the Holy One should send to us in our base condition? [...] is made [...], saith Chry­sostom; he makes himself lower than the lowest by this conde­scension. D
  • 3. He is Pars laesa; that's a third advantage he hath a­gainst us. The injury and wrong is done to him, the offence is committed by us: Reason would, that we who had wronged him, should come in first, and sue to him. As Shimei, because he had wronged David, came first of all his Tribe and Countrey to meet King David, and to make his peace with him. In our petty wranglings, when the Potsheards contend with the Potsheards of the earth, we stand upon this, He hath wronged me; yet God a­bates this. All the right is of his side, and yet he Sends to us. Whose charity sticks not here? we are ready to say, He hath E wronged me, let him seek and sue to me first.
  • 4. He is Independens, [...]; his Self-sufficiency needs not our friendship, & reconciliation. Amongst men, we must sometimes put up wrongs, and pass by them; we may stand in need of those [Page 37] who have now offended us. Nec possum tecum vivere, nec sine te. A Superiours may have such use of their inferiours, that they must be glad to seek to them. The head cannot say to the foot, I have no need of thee. But God stands not in need of us, or of our service. Had we all perished in our rebellion, he had lost nothing. Eliphaz in Iob, tells us that: Can a man be profitable unto God? Is it any gain to him, that thou art righteous? Iob xxii. 2. No, had we all perished, he had his holy Angels to serve him: nay, had they all revolted, his glory and happiness is included in himself, and no wayes depends upon the service of his creatures. God gives A­braham an Item of this, when he made his Covenant with him, B I am God All-sufficient, walk before me, and I will make my Covenant with thee, Gen. xvii. It was not necessity, but mercy, to covenant with Abraham.

Yet see! he abates this, and all other advantages: Though he be the Stronger, and needs not fear us; though he be the Better, and so may despise us; though he be wronged by us, and so may expect submission from us; though he hath not the least need of us, and so may neglect and cashier us for ever; yet see his won­derful vouchsafing and condescending, he Sends, and seeks to us. We may well break out with David's admiration, 2 Sam. vii. 19. C Is this the manner of man, O Lord God? Would one man thus deal with another? Stoop so low, to such treaties, and intreaties of reconciliation; send, and solicite, and importune for agree­ment? Nay, verily; 'tis the unmatchable example of God's love to us, thus to make after us; to Send, and to Send his Son, to ac­complish our peace, and reconciliation.

D

E

THE FIRST A B SERMON ON

THis passage of Scripture, is a remarkable re­lation of our Saviours glorious Transfigura­tion; his laying aside his garments of Frail­ty, and Mortality; and his assuming to him­self his robes of Majesty and Glory. As Da­vid, D seeing his son Solomon's Succession que­stioned, and opposed, sends him to Mount Gihon, commands Zadock and Nathan to an­noint, and proclaim him King: so here; Christs Kingdom being opposed, he is by Gods appointment established: Moses and E­lias adore, and attend him; and a Voyce from heaven declares him Messias.

The Text sets out Christs Preparation, and Entrance into this glorious Manifestation of Himself; and the purposed choyce of E those remarkable Circumstances, in which he was pleased to be Transfigured. And as in Coronations and Triumphs of Kings, all Occurrences are forelayd and ordered for greater Magnifi­cence: so here; every particular is cull'd out, to advance the glory of this Transfiguration.

• [Page 42]1. Is the choyce of Time; About an eight dayes after these say­ings. A
• 2. Is the choyce of Attendants; Peter, Iames, Iohn.
• 3. Is the choyce of the Place, fit for this great work; A moun­tain.
• 4. Is the choyce of an holy Preparative Action, Prayer; He went up into a mountain to pray.

First, is the choyce of Time: And as in Time, there are two things:

• 1. Order.
• 2. Measure. B
• • 1. The one is, Succession;
  • 2. The other, Duration. So here;
  • • 1. There is Ord [...], or Successio, in these words; After these say­ings.
    • 2. There is Duratio, in these words; About an eight dayes.

I. Is Ordo, or Successio; After these sayings; and it reflects back to several remarkable passages going before, in his immediate last discourse with his Disciples.

• 1. Is Post Petri confessionem; after S. Peter's Confession, vers. 20. Thou art the Christ of God. After this Confession of the Di­sciple's C Faith, then he was Transfigured. It carries with it a dou­ble Intendment:
• • 1. Of Confirmation of their Faith:
  • 2. Of Reward of their Faith.
  • • 1. An Intendment of Confirmation: Before, they con­fessed and believed: And now again, their faith is miraculously confirmed, and ratified. It is Gods gracious course, thus to [...] ­port, and strengthen the beginnings of a true faith. Revelations, Visions, Miracles, Signs from heaven, all shall serve for further Confirmation. Thus God to Ahaz, Ask thee a S [...]n of the Lord D thy God; ask it either in the depth, or in the heigh [...] above, [...]. vii. 11. If it be true faith, he will make it stronger. He is alwayes watering this grain of Mustard-seed. Thus to Nathaneel, Ioh. i. 50, 51. Believest thou, because I said unto thee, I saw thee under the Fig­tree? Thou shalt see greater things than these.—Ye shall see hea­ven open, and the Angels of God ascending, and descending upon the Son of man.

    • 2. An Intendment of Remuneration. This faithful Confession is honoured and rewarded with an evident Revela­tion a glorious Vision. This is the method of Gods dealing with E his children. The ground of faith, is not sight, and reason, and evidence; but the reward of faith, is evidence, and clearness of full Representation. Christians are called [...]; [...], non Rationales; Aug. That is the duty of faith; but, the iss [...] and end [Page 43] of it, what is that? It shall end in Vision. Then we shall see him as A he is. First, faith looks upon his back-parts, and covers its face, as Elias in the cave; then it is advanced to see him face to face, as Elias on the Mount. To believe, because we see, it is the weak­ness of faith; but to see, because we believe, it is the honour of faith. Aliud est videndo credere, aliud credendo videre.

      After these sayings: That,

• 2. Is, Post mortis praedictionem, vers. 22. The Son of man must suffer many things, and be rejected of the Elders, and Chief Priests, and Scribes, and be slain After that saying, then he was Trans­figured, he shewed his Glory. And so it carries with it these In­timations: B
• • 1. Quod non ex infirmitate moriturus; That he was not to dye, out of Infirmity. He who can thus at pleasure assume a state of Immortality, hath no inward necessity to dye. It was not necessity of nature, but dispensation of grace that exposed him to death. Non impotenter, sed potenter mortuus est. As Moses dyed, not of weakness; His eye was not dim, nor his natural force abated, Deut. xxxiv. 7. but upon special order: So dyed Christ. As Sampson, it was his strength, not his weakness, that ended him: So Christ, he dyed, Clamore magno, non singultu. He C did not exspire with a sigh, or a groan, but when he had cried with a loud voyce, he yielded up the ghost, Matth. xxvii. 50.
  • 2. Quod non ex vi externa; That he did not dye from any external violence. He who hath the title of the Lord of life, and can assume to himself Impassibility, What violence can assault or annoy him? No man taketh away my life from me, but I lay it down of my self; I have power to lay it down, and I have power to take it again, Ioh. x. 18. He who can, Pertransire per medium eo­rum, pass through the midst of them, and go his way, Luk. iv. 30. sure his death is not enforced, but assumed. D
  • 3. Quod non ex odio paterno; That he did not dye, be­cause his Father hated him. It may be it shall be said, God hath forsaken him; His Fathers displeasure exposes him. No, that scandal is prevented by this glorious Manifestation of himself. He is by an Oracle from heaven, honour'd, and acknowledg'd the Son of his Fathers love.
  • 4. After his Death is foretold, his Glory is discovered; That intimates the Order, and Entrance, and Passage into his Kingdom: He did not pass, à deliciis, ad delicias. No, but first he must suffer, and then be glorified. Ought not Christ to have suf­fer'd E these things, and then to enter into his glory? Luk. xxiv. 26. First Mount Calvary must be ascended, then Tabor, and Olivet. Post fel, favum. He must tast the gall of his Passion; then, after, he shall tast the honey-comb of the sweetness of Exaltation.
• [Page 44]3. Is Post Resurrectionis Intimationem; vers. 22. He must be A raised the third day; After that saying, then he was Transfigured: And so it reflects upon that saying, in a double notion:
• • 1. Ut ostenderet possibilitatem Resurrectionis. He who can make his body thus radiant and resplendent, transform it into such Glory, Why should we judge it impossible, or difficult, to revive, and raise it? Why should we judge it impossible, saith S. Paul, for God to raise the dead? Acts xxvi. 8. He hath power to lay it down, and power to take it up again. Necesse est Spiritui restitu­atur Templum suum. Look upon Mount Tabor, and this Transfi­guration; and then go to Golgotha, and doubt not of a Resur­rection. B
  • 2. Ut monstraret Modum. The glory of this Transfigu­ration, shews the glory of his Resurrection. It was Praeludium Resurrectionis Dominicae. It shall not onely be a bare recovery of life, but an advancing of it. S. Paul calls it, His glorious Body. The High Priest Iosedeck his vile garments are taken from him, and precious garments are given unto him. Consider the glory of this Transfiguration; and then doubt not of the Immortality, Impassibility, Agility, Clarity of the Resurrection.
• 4. Is Post Crucis Impositionem, vers. 23, 24. If any man will C come after me, let him deny himself, and take up his Cross daily, and follow me. Taking up the Cross, losing of their lives for him: After these sayings, then he was Transfigured. So it imports a seasonable Consolation. They must endure the Cross, part with life; sad tydings▪ an hard saying, Who can bear it? These are things dreadful to flesh and bloud. Ay but stay a while, and see him, and his servants in glory; that will sweeten all. He purpose­ly gives them a glimpse, and view, and tast of that glory that shall attend their sufferings. Look upon thy sufferings, and thy spirit may droop; but get up into this Mountain of glory, see D those Crowns, and Scepters, and White Robes, and then you will be encouraged. These light afflictions, which are but for a mo­ment, work for us a far more exceeding, and eternal weight of glo­ry, 2 Cor. iv. 17. Thus Christ sweetly enterchanges his dealings with his servants:
• • 1. Having put them into the sad meditation of his Death, he shews them his Glory.
  • 2. Having rejoyced them with that, then he allayes it with the remembrance of his Death; again reminds them of his Passion. E
• 5. Is Post Gloriae Promisionem, vers. 24. He tells them, here­after they shall save their lives, at his coming in Glory. After that saying, he is Transfigured. So it is, F [...] Glorie Representatio: He puts them not off to future expectations, and reversions. Totum [Page 45] id quod Christiani sumus, spes est; sayes hard to some mens faith: A Ay but he gives them in present a glimpse of glory. These first fruits, and preludes of Heaven, serve to support the infirmity of Faith. Robusta fides▪, strong Faith can hold out without sight, cares not for present pay, for any thing in hand; but Infirma fi­des, weak Faith would droop, without some taste of future Glo­ry. See then, Be not faithless, but faithful. As Ionathan faint­ing, with one taste of Hony recovered sight and vigour; so the least relish of that hidden Mannah revives faith, and puts strength and alacrity into a believing Christian; makes him as a Giant refresh'd with Wine. As the bunch of Grapes from Eschol B made Caleb encourage the people, made them forget Egypt, en­dure the Wilderness; so this view of Heaven, it puts spirit into us. Otherwise, we are hardly drawn with naked promises, Spem peri­culo emere. Therefore, Hoc infirmitatis remedium, ut praesenti­bus sustineatur infirmitas. Ambros.
• 6. Is Post Regni mentionem. v. 27. I tell you of a truth, there be some standing here, which shall not taste of death, till they see the Kingdom of God. After that saying, he was transfigured. So it is Erroris correctio. They never heard of Christ's Kingdom, but they imagined a terrestrial outward Kingdom. Christ, to make C them understand the condition of his Kingdom, sequesters their thoughts from outward things, shews them the Spiritual, Super­natural, Celestial, nature of his Kingdom. Hierusalem comes down from Heaven; It is above, the Mother of us all. All out­ward things are Bona Scabelli, the good things of his Foot-stool, not Bona Throni, not the good things of his Throne; Solatia mi­ [...], the comforts of the Miserable, not Gaudia beatorum, the joyes of the Blessed.

So much of the first; Ordo, & successio. The other is,

II. Mensura, & continuatio; About an eight days after; St. D Matthew and St. Mark say, Six days; St. Luke here, Eight.

• 1. They say more exactly; St. Luke not so precisely, but about eight days.
• 2. Even both say precisely true. They speak Exclusive­ly, leaving out the day of this Prediction, and of the Transfiguration; and mention the six days interve­ning; St. Luke speaks Comprehensively, reckons both the day he spake it, and the day he performed it; and so makes up eight.

Now the exact setting down these days, carries with it a dou­ble E purpose;

• 1. Is a Moral signification;
• 2. Is a Mystical.

1. Is a Moral signification. It was after eight days. He stayes, and deferrs so long;

[Page 46]1. To stirr up expectation, and to quicken their desires A to see that Glory. Moderate delayes serve to set an edg, and to quicken our hope and expectation. Thus Elijah delayes, and puts off Elisha from seeing his Rapture, to enflame his desire the more to behold it. The Lord is not slack as men count slack­ness; but, to enlarge our desires, he seems to delay. Thus he dealt with the Canaanitish woman.

2. It was after eight days, he stayd no longer. Why? he might have deferred longer; It was in these terms that he pro­mised, before they die. Time enough therefore hereafter. In­deed B for us, if we promise any thing to God before we die, we must do it presently, because we know not the time of our death; As the Rabins say, If a man vowed to be a Nazarite one day be­fore his death, he was to be so presently, because this day may be the last day; But God knows these times and seasons, and the number of our days. What then? yet after eight days he per­forms it. In all his promises he is better, and fuller, and speedi­er then his word. It is enough, if thou hast comfort, though it be at the day of death. Oh! but nescit tarda [...]olimina. He sends to his Disciples to meet him in Galile. C

2. Is a mystical signification. Eight days. Not only the Fa­thers, Chrysostom, Ambrose, others who delight in allegories; but even later Writers, who are more sparing in those allegorical ac­commodations of Scripture; they sweetly conceit a double mysterie:

• 1. Is the Mysterie of Christ's Resurrection; He was Transfigured on the eighth day; raised in Glory on the eighth day afterwards. This reason S. Aug. gives why the number of Eight is consecrated in Scripture. The Circumcision, it was Octavo die, ut figuretur. Dominica Resurrectio; that was on the eighth day, to D figure Christ's Resurrection. Many legal clensings, and offerings were on the eighth day. Thus St. Aug. descants upon some Titles of the Psalms in Octavis, All prefigurations of Christ's Resur­rection.
• 2. Is the Mystery of our Transfiguration, and Resurre­rection. Six ages of the world must pass first. Post sex dies, gloriae Dominicae habitus ostenditur. Sex millium annorum tem­poribus evolutis, Regni coelestis honos praefiguratur; Hilarius. Six ages, the world's continuance; the seventh day, that's the day of Judgment; then the eighth is dies aeternitatis, when we shall be taken up in glory. E

So much of the first Circumstance, the choyce of time;

About an eight days after these sayings.

Secondly; an other Circumstance, is the choice of Attendants; he took Peter, and Iohn, and Iames. And herein observe these three Considerations.

[Page 47]1. Discipuli, comites; A

2. Tres discipuli;

3. Hi tres.

I. His attendants are his Disciples; why not the people, the Priests and Pharises? As Iud [...] saith (not Iscariot) Lord, How is it that thou wilt manifest thy self unto us, and not unto the world? In likelyhood, it would have con­vinced, and converted many.

• 1. It was a Revelation; and revelations of mysteries are not for Infidels, but for Believers. To you it is given to know B the mysteries of the Kingdome of heaven, but to others it is not given. Mat. xiii. 11. For common Illumination, he enlightens every man; but special revelation, it is the Childrens bread, the [...]den Mannah. He expounded all to his Disciples apart. As e­very subject may know the Kings Laws; but his choyse coun­sellers, are only acquainted with his Secrets: So the Law of God is exposed to all; but the mysteries of his Kingdom are con­cealed from many, and communicated only to his own.
• 2. It was a revelation of his Glory, and therefore not to all, but only to his Disciples. It was the Oeconomie of his C Incarnation, to carry secretly his Divinity in the dark-Lanthorn of his Humanity; so to make way to his Death▪ and Passion. Had they known the Lord of life and glory, they would not have Crucified him. Hence he charges them, not to publish it till af­ter his Passion. Thus the greatest Rabins never conceived how David's Son could be David's Lord; and therefore the Iews to this day, because in some places they finde predictions of Divi­nity, sometimes of humanity, not knowing how to accord them, imagine two Christs; Filium Ioseph, he that shall suffer, and die; and Filium David, that shall rule, and reign.
• 3. It was a revelation of the Saints after-glorification, D therefore to Saints only. This is a name that none Knowes, but he that receives it. He gives the Earnest only where he will be­stow the main Substance; the first-fruits of glory, where he in­tends the whole harvest. As Christ after his Resurrection never sh [...]wed himself but to the Saints; Before, he did to Priests, Pub­licans, Pharisees; after, never but to Saints; So in this act of glo­ry, only to his Disciples. Only St. Paul law Christ, and heard him; they who were in his company, neither heard▪ not saw, Act. ix. St. Gregory enquiring how Satan appeared before God, among the Sons of God; Oh, saith he, he was pr [...]sens absenti, and so absens E praes [...]ti; [...]e appeared because God observed him, not that he [...] God. As of the appearances of the Old Testament, it is said, N [...]e shall see him, and live; so it is true Spiritually, None shall s [...]e him and die.

[Page 48]II. Tres Discipuli, non omnes. Three of his Disciples, not all. A

• 1. Three is a sufficient number to testify this Miracle.
• 2. Iudas a reprobate, he was not to be admitted, he was unworthy of it. Therefore, lest he should murmur, and repine, and grow worse by it, others are left out.
• 3. Ut sit locus ordini; Even among his Disciples he ob­served an order, and precedency. Some were more eminent and of neerer admission, Cabinet-Counsellers. We see Peter durst not speak to Christ, but beckens to Iohn to do it.
• 4. Ut sit locus fidei. These were taken to see, and testify; B the rest were left, to hear and believe. As Moses sent Spies to view the Land of Canaan; and they, were to report what they saw to others.
• 5. Ut sit locus modestiae. Transfiguratus in monte cor [...] paucis, Crucifixus in urbe coram omnibus.

III. Hi tres. He singles out Peter, Iohn, and Iames. Why are these made choyce of, and others passed by? We see, at o­ther times he takes these neerer to him, as at the raising of Iairus his daughter Marc. v. 37. He excludes all others, admits these: What reasons are there for it?

• 1. There needs no reason; Sufficient is it, that it is his C pleasure. In matters of free favour, it is no prosopolepsie to pass by some, to admit others. He can cross his hands, as Iacob did; give five portions to Benjamin, deal more sparingly with others. Shall I not do with mine, owne as I please? Etiam Pater, quia sic complacuit.
• 2. Quoad humanum affectum, Christ had his Favourites, those whom he made his darling Disciples. Thus St. Iohn was his bosom-Favourite. As it was said of David, and Solomon, Such an one was the Kings friend. These Disciples were thus graced.
• 3. These three were more eminent for Grace, and Zeal, and Love to Christ. St. Paul saith, they were counted pil­lars. D The greatest proficients have a larger dignation; these are let into the Secrets of Christ. As among David's Worthies, there were the first three. Others were valiant among thirty, but they did not attain to the three first; so among these holy colleagues, these were of an high pitch in Grace, and answera­bly were they honoured.
• 4. These three were admitted to see his Transfigura­tion, because these were appointed to assist his Passion, Math. xxvi. 37. when he underwent his Agonie; therefore these are fore-strengthened, and fore-armed by seeing his Glory. This E glorious Vision on Mount Tabor, fitted them to abide the terrour of Mount Calvarie. Those whom God will single out for the greatest tryals, he will fit aforehand with the best enablements. St. Paul was strengthned, and encouraged in a Vision at Hierusa­lem, [Page 49] before his going to Rome; Be of good cheer Paul; for as thou A hast testified of me at Hierusalem, so must thou also bear witness at Rome, Act. xxiii. 11.
• 5. These several men are singled out upon several reasons.
• • 1. Peter was the forward, zealous Disciple, who led the way to the rest, in that noble confession of Christ; there­fore he is singled out to be partaker of this Vision. A­gain, Peter is now overtaken with an error, is sorry to hear of Christ's death, disswades him from it; by this Vision therefore he is comforted, reformed, instructed in the B mysterie of Christ's Death and Passion.
  • 2. Iames he was appointed to be the first Apostle that should die for Christ; Herod suck'd his bloud first. As they who must be in the front of the Battel, have the choysest Armour, because they are to undertake despe­rate services; so, because S. Iames was to be the first in the Army royal, therefore he was admitted to view the glory of this Transfiguration. Theophylact saith, that this Theophania, made him [...], and [...].
  • 3. Iohn, he was fore-appointed to be the publisher, and C pen-man of Christ's Divinity; and so, above all, he soared highest into Heaven. Therefore was this manifestation, of Christ's Glory and Divinity made to him. He urges it, Iohn i. 14. he saw his glory, the glory as of the only be­gotten of the Father. So Peter makes use of this, 2 Pet. i. 18. We heard a voice which came from Heaven when we were in the holy Mount. Thus these Congruities shew why Hi tres; why These three:

Now follows,

Thirdly, another Circumstance, which is the choyce of the D place. He led them up to a Mountan. What Mountain was this? Interpreters differ.

• 1. Some say, it was Mount Sinai, where the Law was given.
• 2. Others say, it was Mount Libanus, that is neer to Caesa­rea Philippi.
• 3. Most say, it was Mount Tabor. But it was purposely con­cealed, to avoyd those superstitions that after-Ages might ima­gine, and frame. S. Peter calls it, The holy Mountain. And hence Papists ground their permanent sanctity of places, and pilgri­mages. But this holiness was not permanent but temporary, E respectively to this action; as the Wilderness was holy ground while God was present in it.

Now for this recourse of Christ to Mountains, it was very fre­quent. He went up to a Mountain to Preach: Mat. v. 1. He de­parted [Page 50] into a Mountain to Pray, Marc. vi. 46. He went out into a A Mountain to Pray▪ Luc. vi. 12. He ascended to Heaven from a Mountain. He appoints Abraham to offer up his Isaac on a Mountain. The Law was given on a Mountain. Moses saw God's glory on the Mountain. Elijah, he prays on Mount Car­mel. Moses dies on a Mountain; So Aaron.

Why so? Is God the God of the Mountains, not of the Vallies? or, are the Prayers more acceptable that are there performed, then in other places? No surely. No place now commends our Prayers to God. In all places, prayers are alike acceptable. As na­turally, B so spiritually, all places are alike distant from Heaven. Universam terram expiavit; omnis locus oratorium est, Aug. Nunc de Britannis aequè ac de Hierosolymis patet aula coelestis, Hieron. Elijah's Cave, Daniel's Den, David's Depths, Ieremie's Dungeon, Ionah's Whale, all lye open unto him. Illi pervium est omne so­lidum, apertum omne secretum; ei muta respondent, ei silentium confitetur. Aug.

Indeed Before, the Temple was the place of Prayer. Prayers were more accepted there, then else-where. And so even our publick Church-services, for the solemnity, and joynt-Communi­on, C are most accepted. Otherwise, religious Prayers where ever they be, are made in the Temple, si in pace Ecclesiae, & unitate corporis Christi. Aug. Why then doth Christ single out a Moun­tain for Prayer?

• 1. 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 D 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 E 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,
• [Page 51]
  • 1. It is stabile, ut Mons; stable as a Mountain, not moved, A 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 B 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.

C

D

E

THE SECOND A B SERMON ON

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 E 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.

[Page 54] First, his holy Disposition, and Action. In it, two things; A

• 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, B 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 C 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 D 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. E Thereby acknowledging himself;
• • 1. To be Man.
  • 2. To be in a continual subjection, and dependance, from God.
  • [Page 55]3. That he had put himself into a state of want, and defi­ciency; A 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 B 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 C 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 heaven, and Angels, nay, did Christ himself offer up this Worship? It deeply concerns us to perform it to him. D
• 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, E 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 [Page 56] event of every thing; knew that all things were set and purpo­sed; A 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. B

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 C 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 D 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 sere [...]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 E 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.
• [Page 57]3. Prayer shews us the loving, and smiling, and gracious A 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 B 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 C 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 D 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 E 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.
• [Page 58]6. This duty religiously performed, even because it is an A 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 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: B

• 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 C 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 D 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, E 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, [Page 59] Secondly, his glorious Transfiguration. In it, two things; A

• 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: B 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, C 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. D
• 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. E 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 [Page 60] not strip him of natural properties. Still, eadem quantit [...]s. Ubi­quitaries A 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. B 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, C 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 D 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 was, some curiously E 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 [Page 61] utterly free from the least blemish, and deformity, so was it also A 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 B 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. C 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 D Starres are impure in his sight. Cujus participatione, sumus justi, ejus comparatione sumus injusti.
• 3. Solis splendor, 'tis 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 E 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 [Page 62] Soul, Ps. iv. 7. the light of his countenance puts gladness in my A 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 B 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, C 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 D 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 E 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.
• [Page 63]2. Consider, Qualis sanctitas Christi, & Sanctorum. How A 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 B 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 C 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: D

• • 1. He had it 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. E
• 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 [Page 64] was in infirmity, but the Kingdom of God shall come with A 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 B 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. C 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.

D

E

THE THIRD A B SERMON ON

NOw follows Christ's honourable Attendance, that accompanied him in his glorious Trans­figuration. And in it observe three parti­culars: D

• 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. E
• 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 [Page 66] were ambitious of this honour; heaven would have emptied it A 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? B
• 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. C
• 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. D 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. E

• 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 [Page 67] were before, with respect to the Scriptures, of which they were A 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 B 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 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; C 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 D 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: E

• 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.

• [Page 68]1. Moses and Elias appear at this Transfiguration, respectu A 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 B 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, C 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; D 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 E 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 [Page 69] heaven, and glory; yet they know to whose bloud they owe it, A 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 B 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 C 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, D 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, E 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 [Page 70] promises; No, their estate was spiritual, and the promise hea­venly, A 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. B 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 C 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 D 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. E 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 [Page 71] their lives in God's Cause. Moses, encountred Pharoah; A 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. B
  • 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, C 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, D 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 E 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 [Page 72] dote upon, he gives precedency to Christ; he vails, and bowes, A 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. B
• 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 C 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 performances.
  • 4. It is not suitable to the Glory, and Truth of Christ, to de­lude men with shadows, and empty Appearances. He D was most real, as of himself; handle me, feel me. All these are evidences for a real Appearance.

  Now this reality of Appearance, assures us of two Truths:

  • 1. Is Veritas Immortalitatis; the truth of the Immortality of souls and spirits: The spirits of these two holy men, are living and immortal. It is a wicked opinion of the Sadduces, now raign­ing among the Jews, that the souls are extinguished with the bodies. Here is not onely Elias, whom they rejected; but Moses, whom they believed, is here really exhibited. This is the assu­rance of our Faith; Ye are come to the spirits of just men made per­fect. E This is a foundation of Religion. If no Immortality hereaf­ter, no Piety here. How carnally drunk do many live, as if there were no soul, or no Immortality?

  • 2. Is Veritas, the truth, nay more, facilitas Resurrectionis, [Page 73] the easiness of the Resurrection. Elias, indeed, in body was A translated; but Moses was dead, and buried in the plain of Moab; yet here his body is united to his soul, and appears in Glory. How easily can the Lord of our bodies and souls, raise, and place our bodies in Glory? See, he beckens Elias out of heaven, Moses out of his grave. Moses his body was not as Lazarus's, four days, but two thousand years in the grave, yet at the nutus of Christ, is it raised, and united. Our bodies and souls shall be in his hands, not onely for safety, and custody; but for guidance, and disposal. Speak but the word, Lord, and thy servants shall revive.

    That's the first; a real Appearance. B

  II. It is a glorious Appearance; Appear'd in Glory. Moses and Elias, being attendants upon Christ, appear in Glory, as Noble­men appear in greatest Magnificence, to attend the King.

  • 1. Here is the glory of the Saints, to attend Christ in Glory. The Jews thought if Christ were advanced, Moses must down. Whosoever preached Christ, spake against Moses. No, Moses was never so glorious, as in this Attendance. It is otherwise with this Sun of righteousness, and the Saints; then with the body of the Sun and the Stars. These do, occidere heliace, not appear when they come nearer to the Sun: But our Sun of Glory makes these C Stars, the nearer they be, to be the more glorious. As in Ioseph's dream, the Sun, Moon, and Stars were all shining together.
  • 2. Moses and Elias appear gloriously in Christ's presence. Moses is then made manifest and clear, when Christ comes. Take Moses, asunder, and without Christ,
  • • 1. He is obscure; there is no luster, no clearness, he is under a vail; but Christ, he with his Coming, if he appear with Moses, he makes all gloriously clear and evident to us.
    • 2. He is imperfect, nothing but emptiness, and shadows; Christ gives a fulness to Moses; He is not so much the abo­lition, D as the consummation of the Law: Grace and Truth came by Iesus Christ. Paul calls them beggerly rudiments, void of Christ.
    • 3. Moses apart from Christ, he is fearful, and terrible: The Law causeth wrath. Ay, but look upon Moses standing with Christ, then he is comfortable. Make Moses a servant to Christ; the Law, to Faith; and never look upon Moses, but see Christ with him, and above him; and that will rejoyce thee.

That's the second, the manner of their appearance, in Glory. E

Thirdly, see their Action, and Employment, They talked with him. In it three things;

• 1. The Action, Collocuti.
• 2. The Person, Cum Christo.
• [Page 74]3. The Matter, de Exitu. A

I. The Action, Collocuti; They talked. It was no dumb shew, and representation to gaze upon; but an holy and heavenly communication. Moses and Elias, if they appear, they appear as Prophets, speaking, and conferring; either speaking of God, or to God. It is the life of a Prophet in heaven; day and night, without ceasing, there is nothing but speaking. We have here too, Moses and the Prophets, let us conferr with them and Christ, it is a glimpse of Glory. In the Scriptures, we find Moses and the Prophets conferring with Christ, which S. Peter preferrs before this Vision, and calls 2 Pet. i. 19. A more sure word of Prophecy. B

Now this Colloquium, this Speaking, implyes two things:

• 1. Consensum.
• 2. Familiaritatem.

• 1. Consensum. It teaches us, That there is a sweet agree­ment betwixt Moses and Elias, with our Saviour Christ; that there is no repugnancy or contradiction 'twixt the Old, and New Testament, but a sweet harmony and agreement. Here, the Law and the Prophets, like the two Cherubs, are both com­passing, and looking upon the Mercy-Seat. This Christ taught his Disciples; All things must be fulfilled which were written in C the Law of Moses, and in the Prophets, and in the Psalmes, con­cerning me, Luk. xxiv. 44. There were certain Hereticks in S. Aug. time, who professed themselves enemies to the Law, and the Prophets. But, Non potes segregare Legem ab Evangelio, ut nec umbram à corpore. The Lord thy God will raise unto thee a Prophet from the midst of thee, of thy brethren, like unto me, saith Moses, Deut. xviii. 15. Like unto me, not contrary to me. The same Religion, the same substantial Truth, the same Grace and Salvation is in both Testaments. There is a variety of Ceremo­nies, but the same Truth and Substance; there is the same Au­thour D of both. Thus S. Iames answers this doubt, Known to the Lord are all his works from the beginning; it is no change in God. As the prescripts of the Physician, are some of one kind to day, to morrow of another, both ayming at the health of the Pati­ent; Aug. The Gospel was comprehended in the Law, the Law is explained, and cleared in the Gospel. The Law shews Moses vailed, the Gospel unvails him.
• 2. Denotat familiaritatem. Their talk and conference be­tokeneth a sweet and holy familiarity, and communion with God on earth. As of Moses it was said, The Lord spake unto Mo­ses E face to face, as a man speaketh unto his friend, Exod. xxxiii. 11.

Observe, Moses and Elias were men of much communion with God upon earth; many heavenly entercourses passed between [Page 75] them; and now they are admitted into a near, and sweet, and A familiar communication. Men of communion with God here, shall be received with more free access, and familiar conversa­tion with Christ in heaven. They who never maintain speech with God here, how can they look to have access in heaven? They who love to come into his presence, delight in hearing him speak to them, and they to him by Prayer and Meditation, they shall have nearest, and freest, and sweetest communion hereafter. That's the first; the Action, Collocuti sunt, They talked.

II. The Person, Cum Christo, With Christ; Not with the Apo­stles; nor the Apostles with them. Here was a miraculous Appa­rition; B but no parley; nor entercourse.

Observe; Here is no shew, or appearance of any entercourse 'twixt Christians on earth, and the Saints in heaven; no invoca­tion, or salutation on the Apostles part; 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 C 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 D 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 E 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;
• [Page 76]
  • 1. Scandalum tristitiae; They were very sad. A
  • 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 B 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 C 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. D
• 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 E 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 [Page 77] that glorious work, upon which their Salvation, and the Salvati­on A 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.

B

C

D

E

THE FOURTH A B SERMON ON

WE have seen, in general, the summ of this Conference about Christ's Decease: Now look upon it more particularly, and with D 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; Tis 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 E 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 [Page 80] serious meditation of his Death and Passion. The thoughts of A 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 B 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 the Wiseman hath it, O Mors, quam amara! Ecclesiastic. xli. 1. O C Death, how bitter is the remembrance of thee to them that are at ease in their possessions! The thought of Death, it should be like that Stimulus carnis, that Thorn in the flesh, to S. Paul, lest I should be pufft up with abundance of Revelations. Thus the Apostle exhorts; Brethren, the time is short,—Let them that rejoyce, be as though they rejoyced not,—and they that use the world, as not over-using it, for the fashion of the world passeth away, 1 Cor. vii. 29, 30, 31. Thus Abraham, admitted into conference with God, cryes out, I am but dust and ashes, Gen. xviii. 27. And Iacob, be­ing in honour in Egypt, saith, Few and evil have the days of my life D been, Gen. xlvii. 9. Thus Ioseph of Arimathea made his Grave in his Garden.

  Christ puts himself into this premeditation of Death,

• 2. As a condition of his future Glory. This Transfiguration, it was a glimpse of his after-Glory, into which he was to enter: a pawn and pledge of the full Possession. But yet, as knowing that through sufferings and death, he must enter into it, he pre­meditates, and considers of his Death and Passion. Thus he must suffer, and enter into his Glory, Luke xxiv. 26.

  No certainty or evidence of Glory and Salvation, must make E us forget, nay, it ought daily to re-mind us of, the means and conditions of our glory. Rom. viii. 17. Ioynt-heirs with Christ; if so be that we suffer with him, that we also may be glorified toge­ther. Our hope of heaven, like the discourse of the Spies, Oh it [Page 81] is a good land! should incourage us to endure any thing: Let A us arm our selves, say they, and fight for it, and win it with the sword. If I be Predestinate, I shall be saved, live as I list; it is the voyce of an Atheist. No: Having these Promises, let us cleanse our selves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God, 2 Cor. vii. 1. Let us work out our own salvation with fear and trembling, Phil. ii. 12.

Use.

This should teach us to be frequent and abundant in these thoughts of Death; to season all our meditations, and acti­ons, with that deep consideration. It hath a manifold virtue and B use in our whole lives.

• 1. It hath a virtue of abating the glut and surfeit of all wordly pleasures; it will damp those vain lusts that boil in our hearts. Let the Adulterer know that his body must one day lye in the grave, it will make him tremble at the defiling of it: Let this thought appear, like the Hand-writing on the wall, it will make the Cup fall out of the hand of the Drunkard. Let the Covetous man hear of, Stulte, hac nocte, Thou fool, this night shall thy soul be taken from thee, and he will moderate his craving C thoughts.
• 2. It hath a virtue of perswading to Repentance, and Re­conciliation with God; and preserving of such a Consci­ence, that may not affright, but refresh, and comfort us in our last need.

• 3. It hath a power of abating the fear and horror of Death when it approacheth. Death's face is dismal, acquaint thy self daily with it, view it, look upon it, forecast it in thy mind; it will not seem terrible, when it approacheth to thee. 'Tis good to bear this meditation in thy youth. D

  That's the first; Colloquium de Morte.

Secondly, Here is Natura Mortis, & Conditio; 'tis Exitus, exodus, A departure. It looks two ways:

• 1. Respectively to this Life.
• 2. Respectively to Death.

• 1. Respectively to this Life; so it is Negatio Durationis: It tells us, This life, it is not a state of perpetuity, and continual duration. Exodus here, is never used, but in the people's leaving of Egypt, in their departure from thence. Their being there, E was but a sojourning in a strange Land, as God calls it. Egypt was no perpetuity. This the faith of all the Saints professed, Heb. xi. 13. They confessed they were strangers and pilgrims upon earth; they had no abiding place; dwelt in tents, as strangers, and travellers; laid no foundations, sought an after-City. Thus [Page 82] our life is called, the time of a souldier; the stay of a wayfaring A man; the age of an hireling; all, terms of flitting, and expirati­on; an Apprentiship, a Stewardship; all limited, and deter­mining.

• 2. Respectively to Death; so it is, Negatio Annihilationis. Death is a departure, therefore no destruction, and absolute ces­sation. Were we of the faith of the Sadduces, Death were no re­moval, departure, passage; but a quenching of the life, a destru­ction of the soul, an annihilation of the spirit. No, our Souls die not, but depart onely. Solomon calls it, A returning of the soul to God, Eccles. xii. 7. Immortality is a part of that Image of God, B which remains indelible. S. Paul calls Death, A dissolution, or se­paration; not a destruction, and annihilation. The light of Na­ture taught it the Heathen, and the light of Scripture assures it us. If in this life onely we have hope in Christ, we are of all men most miserable, 1 Cor. xv. 19. The very Philosophers discourse of the regions of souls, and world of spirits; and places of aboad, even after this life.

  Use.

• • 1. Is Mors, exitus? Is Death a departure? It must make that word sound in our ears, Migremus hinc; fix not your rest, C and aboad in this world. The Saints profess, they belong to another City. Indeed, David calls the wicked, The men of this world, Psal. xvii. 14. They settle here, make this their heaven: But this must assure us, this life is but an Annuity, it is not a Perpetuity. The fashion of this world passeth, saith S. Paul. The world passeth away, and the lusts thereof, saith S. Iohn. Sedemus hic juxta flumina Babylonis, omnia trans­eunt. Look upon all things here, as such that must be left. He who is to remove from a Farm, takes not that care as if it were his own; 'tis not mine Inheritance. Engage not your D selves too deeply, build not too strongly. The Rechabites expecting Captivity, built no houses, but dwelt in tents.
  • 2. Is Mors, exitus? Is Death a departure? Then see thou fi­nish all thy work, Quia decedendum. What thou hast to do, do it with thy might: for there is no work, nor device, nor know­ledge, nor wisdome in the grave, whither thou goest, Eccles. ix. 10. Might we stay as long as we list, or return again when we please, then we might presume: but, Statutum est semel mori, It is appointed to men once to dye, Heb. ix. 27. If we were to return, and die again, we might recover our omis­sions; E but we must accomplish all now, for if Death once comes, there is no return from the grave. It is otherwise with our Exodus, then with the Israelites: they carried their dough upon their shoulders; they had not prepared for [Page 83] themselves any victuals, Exod. xii. 39. but they did it in A their passage: But if our departure find our work unfinish­ed, there is no recovery; then all thoughts perish, all hands fall; no work, or counsel, or purpose any more.

  • 3. Is Mors, exitus? Is Death a departure? Provide, and fore­cast for a place of refuge. Death is like a cruel Landlord, turns us out of dores. What folly is it, not to provide a place to receive us? This Christ commends in the Parable of the Steward; Make to your selves friends—that when ye fail, they may receive you into everlasting habitations, Luk. xvi. 9. This was our Saviour's comfort, I leave the world, B and go to the Father, Ioh. xvi. 28. This was the perplexity of men without Christ. The wisest of them knew not what became of their spirits;

    Animula, vagula, blandula,

    Quae abibis in loca? whether upward, or downward, as Solomon speaks. They that are Christ's, are assured of a place after their departure. We know, if our earthly house of this Tabernacle were dissolved, we have a building of God, an house not made with hand, eternal in the heavens, vers. 2. For in this we groan earnestly, desiring to be cloathed upon with our C house which is from heaven. This made Lot willing to for­sake Sodom, that he had a Zoar to retire to; and the Israe­lites to leave Egypt, that they had a Canaan to go to. It was a judgement upon the false Prophet, that he should go from chamber to chamber to hide himself, 1 Kings xxii. 25.

    That's the second, Natura, & Conditio Mortis.

Thirdly, Here is Susceptio Conditionis. It is called an accomplish­ment, or fulfilling; [...]. It is Active, not Passive; not to be fulfilled upon him, but by him; he himself to accomplish. Christ's D Death, as appointed by God, was unavoidable, and necessary; as inflicted by his enemies, it was violent and enforced; yet he himself, voluntarily undergoing and performing of it, it is his acti­on, and fulfilling. Christ's sufferings were not bare sufferings, but voluntary performances. He was Lord of his own life; No man takes it from me; I lay it down. That which gave merit and acce­ptation to Christ's suffering, was his willing, and free, and active undertaking of it. And as in Christ, so in Christians, their suffer­ings, their deaths, they are active in them, not patients onely. A wicked man, Death gnaws upon him, he is snatch'd to Death; E a Christian willingly admits of it: When God calls, he offers him­self, as Christ did. Quis tam facile dormivit? I lye me down and rest. Egredere, ô Anima.—Non repetent animam, ego reddam.

[Page 84]Now this under-going of death, it is called an accomplishing, A a fulfilling;

• 1. In respect of God's counsel, and ordination. Christ's death was appointed from eternity; he had purposed and fore­layd it. Act. iv. 28. To do whatsoever thy hand, and thy counsel determined before to be done: He is the Lamb slain from the be­ginning of the world, in God's wisdom appointing it, in his truth promising it, in faith believing it; only his actual suffering, that accomplish'd it. Ought not Christ to suffer these things, and so to enter into his glory? This makes Christ so studious to admit of death; else how should the Scripture be fulfilled. B

  This consideration makes the Saints suffer all things, Death it self, naturally, willingly. This commandement received I of my Father; The end of my times are in thy hand. To God belong the issues of death: Ps. lxviii. If chance, or violence only ap­pears, Flesh and Bloud may struggle; but God's appointment, that makes us submit; I held my peace, because it is thy doing. Moses, when God expressed his resolution, he must die, impor­tunes no more, goes up to the Mountain, layes down his life. S. Peter layd down his life, as the Lord had shewed him; The will of the Lord be done. C

• 2. Death is called an accomplishment, or fulfilling of our de­parture, because that is but the closure and ending. All our life, 'tis a beginning, and progress to our end. As all Christ's life, it was a pro-passio to his Passio; his sufferings were all Viae ad mortem; so our life, it is a progress to death. We no sooner come into the world but we begin to go out. We die daily in this sense. That part of our life that is gone, it is Morti depu­tanda; it runns upon the score of Death. Indeed eternal life, it is tota, & simultanea possessio vitae, 'tis vita in statu, fixed; but this, is in fluxu, as waters alwayes flowing. Youth, 'tis the death D of Child-hood; Man-hood, the death of Youth; Age, the death of Man-hood; then Death closes all. Philosophers say, motus and terminus are but one thing really; so our passing and consummation of life, it is but one continued-death.

That's the third, Susceptio conditionis.

Fourthly, Here is Circumstantia susceptionis; the place of ac­complishment, Hierusalem.

Conceive the purpose of it in three Expressions;

• 1. It is, Locus singularitèr designatus; a place singularly de­signed. All the Circumstances of Christ's death were fore-sett E and appointed; The time of it was foretold, and calculated by Daniel; the manner of it was prefigured, and foretold by the Prophets; the place, all the occasions, and instruments and circumstances were designed. As the Paschal-Lamb, was [Page 85] not onely commanded to be slain, but on what day, in what A place it was to be dressed, in what manner to be eaten.

  And as it is so in Christ's death, so likewise in ours. Our times are set and fixed; the period of our life, the circumstance of place, all occurrents fore-layd. Thus God appoints Moses, and Aaron both time and place to die in. Thus Elias must now, and in such a manner be assumed. Thus S. Peter was fore-war­ned, by what manner of death he must glorifie God. So Agabus shews S. Paul how he must be bound. It must settle our hearts; Our lives are in God's book set, that time is fixed; as was the B Exodus of the Israelites, the self-same day. It must make us re­signe up our selves, our deaths, the whole carriage of them, to God's wise disposal.

• 2. It is, Locus typicè praefiguratus: Hierusalem, that was fore­told, and prefigured as the place of Christ's death. This was prefigured in Isaac's Offering on Mount Moriah. On this Hill David Offer'd, to cease the Plague. This place he appointed, to build the Temple on. There was no Altar we know allow­ed, but this of Hierusalem. Here the Passeover was to be slain and eaten. Thus the Apostle, Heb. xiii. 11. The bodies of those C beasts, whose bloud was brought into the Sanctuary by the High Priest for sin, are burnt without the Camp, v. 12. Wherefore, Iesus also that he might sanctifie the people with his own bloud, suffered without the Gate. It must seal up unto us the fulfilling of all our Redemption. Every Circumstance was prefigured, and is now accomplished. Now was the great Jubilee when Christ dyed; now the whole Burnt-Offering was tendred up to God.
• 3. It is, Locus moraliter praefigurans Ecclesiam. Christ must die at Hierusalem; that is, his death it is proper to, and effectual for his Church and people. Out of the bounds of the Church, there is no redemption, or salvation. He who is out of this Ark, D perishes; he who eats the Passeover out of this house, is accursed; he who lives out of this Hierusalem, is an Heathen. They erre, who teach, In any Religion there is possibility of salvation. No, Salvation is of the Iews, sayd Christ; so now, Of the Christians. Basan is an high Mountain; but this is God's Mountain, where it pleaseth him to dwell. They erre too, who teach, that Christ's sufferings may profit even extra Ecclesiam; and that there is a common grace beyond the pales of the Church. No, no sacri­fice but in Hierusalem, no grace but in the Church. That is the place to which God hath respect: There he hath commanded a E blessing, and life for evermore. If Shimei peep in Hierusalem, (his lines pass but to Gath) he dies for it.

Enough of the conference, about Christ's decease.

Come we now to the Entertainment that the Apostles gave to [Page 86] this glorious Transfiguration. v. 32. It represents the Apostles A in three particularities;

• 1. In a weakness, and indisposition; They were heavy with sleep.
• 2. In a more attentive view, and contemplation, when they were awake, They saw his glory, and the two men, that stood with him.
• 3. In a sudden, and passionate affection, motion, and petition, v. 33.

First, here we see the Apostles in a great weakness and indispo­sition; all fallen into a sleep. That we may the better conceive B the nature, and original of this their condition at this time, we may resolve it into these three considerable estimations of it.

• 1. As a Natural infirmity;
• 2. As a Carnal indisposition;
• 3. As a Spiritual amazement, and consternation.

I. Conceive it, ut naturalis infirmitas, as a natural Infirmity. No doubt but they were bound to have attended with all vigi­lancy upon this manifestation of our Saviour, exacting of them a stedfast watching and careful observation, as Elijah to Elisha, If C thou seest me when I am taken from thee; yet here these choyse Apostles are clogg'd with those humane imperfections, and o­vertaken with sleep, when they should have been awakned to most attention. Nay the Evangelist singles out Peter, as the chief Sleeper. So in the Garden, these when they should have assisted and refresh'd Christ in his Passion, they were then fallen a sleep again. And Christ singles out Peter; Simon, couldest thou not watch one hour? It is true, as Commentators conceive, it was in the time of Sleep. Peter, and the rest were no Church-sleep­ers; but being called to watch on Mount Tabor, and Christ Pray­ing all Night, the weakness of Nature prevailed upon them. D This is the condition of the best Saints; Corpus quod corrumpi­tur, degravat animam. We live here a life of necessities; we should wish to have Evangelical bodies, alwayes to attend his Glory, and service. But while we bear about us these clogs of corruption, we are sunk downward, even in our best perform­ances. This makes the Saints groan, not only under sinful cor­ruptions, but natural necessities; fain would they be freed from them, that they might be alwayes exercised in heavenly per­formances. A necessitatibus meis erue me, Domine.

But are these three noted not without imputation, that they E are asleep, although excuseable by those forenamed Circumstan­ces? it puts the occasion into my mouth to awaken our Church­sleepers, and drousie Auditors. A fault though pardonable, if rarely, and seldome, and little done; yet let us question their [Page 87] practice, who, like Solomon's sluggard, Fold up themselves in sleep; A and like Esay's dogs, Delight in sleeping.

• 1. Whence may it arise?
• 2. What may it procure?
• • 1. The evilness of the root.
  • 2. The bitterness of the fruit will condemn it as sinful.
  • • 1. Quae radix? What is the root whence it springs?
    • • 1. Sometimes out of Infirmity; and a child of God, and one whose heart seeks the Lord, may be overtaken. That is my case, saith every one, it is mine Infirmity, I wish it were other­wise. B But if it be an Infirmity, we may know it by these signs;
      • • 1. It will be counted an Infirmity if we grieve for it, and be sorry, and humbled, and troubled at it. Let the sin be never so small, yet if thou continuest in it se­curely, with delight, or content; if thy heart smite thee not for it; thou art excluded from the plea of Infirmity.
        • 2. If it be to be accounted as a pardonable Infirmity, then we will strive against it; we shall find a contrary holy inclination, a rousing us out of it. Thus Christ ex­cused C his Apostles sleeping, Matth. xxvi. 41. The spirit is willing, but the flesh is weak. He saw, their desires were good. Didst thou ever labour against it, pray against it, make a Covenant with thine eyes, as Iob speaks?
        • 3. If we daily get some strength, and prevailing against it. If we live and lye in our Infirmity, and after war­ning, never improve it; it ceases to be accounted an In­firmity; 'tis to be reckon'd a voluntary sin.
      • 2. Sometimes it arises from our immoderate labours, de­frauding our selves of a due refreshing, and so enforcing us to D make bold with God's house and day to take up our rest. This makes it more sinful. God appointed a preparation to his Sab­bath, that body and soul may be better fitted and enabled. Have you not houses to eat and to drink in, saith S. Paul? Hath not God given you the night for to sleep, say I, and your houses and beds to rest in, but you must despise the Church of God?
      • 3. Sometimes ignorance, and deadness of understanding is the cause of it. When the spirit of a man is unacquainted with what he hears, when they are things that his understanding skills not of, naturally the soul sinks into heedlesness, and drowsiness E of spirit. Didst thou know the gift of God: Didst thou consider that the word that is spoken is Life and Power; Wert thou ac­quainted with the mysterie of Godliness, it could not but extort attention. But when we sit as meer Gallio's, regarding nothing, no wonder though we sleep.
      • [Page 88]4. Sometimes prophaneness, and neglect, and contempt A of Gods Ordinances; that is the original. They account the Sab­bath a lost day; What will this Babler speak? They who see no beauty in Gods Sanctuary; that say, We know what the Preacher can say; such unclean dogs delight in sleeping. Oh! David had such delight in Gods word, and calling upon him, that he a­wakened at midnight; thy dull prophaness makes thee sleep at noon-day. Indecens Christiano, si radius Solis inveniat dormien­tem: Aug. How much more unbecoming is it, that the Sun of righteousness should take us napping? Awake therefore, thou Slee­per, and call upon thy God. B

      • 5. Sometimes Satan works it in men. As he is a dumb spirit, or a deaf spirit; so sometimes he is a sleepy, drowsie spirit. He hates to see us spiritually exercised. And if he can­not other wayes, yet this way he can prevent the working of Gods word: He can, like Mercury, lay souls asleep, lest they should hear with 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. C

    • 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 D 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 E 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 [Page 89] Phrenetici, Aug. They shall awaken out of a lethargie, and fall A 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 B 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 C 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 D 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, E

• 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. [Page 90] We shall surely dye, because we have seen God, Iudg. A 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, B 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; C

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; D

• 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 E 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?
• [Page 91]
  • 1. Some Papists tell us, They had seen their Pictures. So A Stella, &c.
  • 2. May be, Ex Colloquio, that is the best learning of Moses and Elias.
  • 3. Rather, Ex lumine Gloriae; and to foreshew us the hap­piness of heaven: Then we shall see, and know cer­tainly all the Saints past and gone: As Samuel, lumine Prophetiae, knew Saul, antea non visum; so shall we con­verse with all the Saints. Adam knew his wife, as soon as she was brought to him.

B

C

D

E

THE FIFTH A B SERMON ON

WE have seen the Entertainment that the Apo­stles gave to this glorious Transfiguration; First, In their weakness and indisposition. D Secondly, In their more attentive view and contemplation. Now follows,

Thirdly, Their manner of Entertainment, in a sudden, and passionate, and affectio­nate Suit and Petition.

The Text then represents that Effect which this glorious Ap­pearance wrought in the Apostles. This ravishing joy stirs up in them a sudden, passionate Suit, and Request, for a constant en­joying of this glorious Vision. And it stands upon three parti­culars: E

• 1. Is the occasion of this Request; that is, the departing, and withdrawing of Moses and Elias; As they departed from him.
• 2, Is the summ and substance of their Request; specified,
• • 1. In the person who makes it, Peter: Peter said.
  • 2. In the person to whom it is tendred, to Christ; Iesus, Ma­ster.
  • [Page 94]3. The Request it self. In it, A
  • • 1. A motion for continuance; It is good for us to be here.
    • 2. A proffer of service to further this continuance, And let us make three Tabernacles, one for Thee, and one for Moses, and one for Elias.
    • 3. The censure of this Request; what judgement the Ho­ly Ghost passes upon it; it was unwarrantable, unad­vised; Not knowing what he said.

First, The occasion of this Request; The departure of Moses and Elias. These two Saints now withdraw themselves from this glorious Appearance, and betake themselves to those Eternal B Habitations, from whence they were called to attend our Sa­viour.

The Reason, and Purpose of this present departure, and lea­ving Mount Tabor, may be given in divers congruities:

• 1. Respectively to themselves.
• 2. Respectively to Christ.
• 3. Respectively to the Apostles.

I. Respectively to themselves: They departed:

• 1. Quia officio functi; They have performed that service C for which they were sent; they had testified of Jesus his Deity, and Mediatourship; done homage to him as their God, and Sa­viour. Having performed this service, they depart from him, and leave the world.

  It represents to us the date of the Saints continuance with us; they have their employment, and having finished that work, they are removed and withdrawn from us. Till Moses hath done his work, no weakness nor decay appeared in him; when that time is finish'd, no strength can prolong him. Elias must not be wea­ry of his life, till he hath finished his course; when that is accom­plished, he is fetched away presently. The Saints, in this respect, D are like to Iacob's vision of Angels; they were all Ascendentes, & descendentes, non commorantes. As S. Chrysostom, comparing those two places in the Acts; first S. Paul's escaping in a basket out of Damascus, Acts ix. 24. and his resolute going to Ierusalem, Acts xxi. 13. observes, till S. Paul had done his work, he shifts for his life; when he had finished it, he offers himself to death. It is the condition of all the Saints, Having served their generations, ac­cording to the counsel of God, they are withdrawn, and no more converse with us. As a faithful servant makes no lingring, or de­lays, but being sent, and having dispatched his business, as Elizae­us-servant, E salutes no man, but returns back again. We wish the continuance of the Saints with us: No, they have their work set them, their time set them, and having accomplished that, they must not fix here; but return to him whose Agents and Servants [Page 95] they are. Moses and Elias discharging their Office of Attestati­on A to Christ, are called into heaven again; They departed.

• 2. Quia à visione removendi; They have a view of Christ Incarnate, but they must not yet fully and constantly enjoy him, but transiently, and so depart from him. Their joy in heaven will not be full, till Christ be there at his glorious Ascension. Now they are graced with this temporary enterview, and with­drawn from it. Even the glory of the Saints in heaven is thus dispensatively, and by degrees, vouchsafed unto them. They in heaven lived in expectation of this blessed Appearance: and, till then, lissening, and looking to see their Saviour; they cry, B How long, Lord, how long? As before his Descention, the Saints on earth cried, Oh that thou wouldst bow the heavens, and come down! So they in heaven were wishing, Oh that the heavens might open to receive him back again. Their full consummati­on will not be made perfect, till we, with Christ, be caught up in the clouds. They are, Sub Altare, non super Thronos. They are cloathed in Whites, Sed nondum Duplicibus induuntur; they must wait for that accomplishment. We are in Tabernaculis, they in Atriis, but not in Thronis. C

• 3. Quia ad statum redituri; Because they were to return to their former state. This their Appearance on earth was Extra­ordinary, and Miraculous, by special Dispensation; but their A­bode and Mansion, that's in heaven. The presence of the Saints departed, is not to be expected, nor imagined, but onely in these cases of Miraculous Employment. There is not onely a gulph of Separation 'twixt hell and heaven, but a distance of Se­paration also 'twixt heaven and us. We have heard, in Popery, of the many Walkings and Appearances of the Saints departed: But they are all of them dreams of deceived Men, or lyes of decei­ving D Devils, except this Appearance. There is no conversation of dead men on earth. Lazarus must not leave Abraham's bo­some not to ease Dives, not to convert his brethren. What is said of Christ, is true of the Saints, Whom the heavens must contain. They go from hence, and are seen no more.

  They departed,

II. Respectively to Christ.

• 1. They depart from Christ, Gloriam deposituro: This Attendance and Service done to Christ by these Saints, it is but temporary, and to cease; and so these glorious Spirits, having E honoured him with their presence, are sequestred from him. As Christ assumed this Transfiguration, so now he resumes his state of Abasement. When he is invested with his full Glory, then they follow the [...] wheresoever he goes. Now he leaves his glorious guard of Angels, and Saints, and sorts himself with mor­tal, [Page 96] weak, contemptible men. This Transfiguration, it was Actus A Gloriae, but not Status. As to Moses and Elias he shews his Glory as he passeth by them; they saw but his back-parts; but till his full Consummatum est, he puts himself into the exercise of his Hu­miliation.
• 2. They depart from him, In Ecclesia permansuro. Moses and Elias, they have their limited time, but they must vanish; Christ, he abides in his Church, and remains for ever. The Mi­nistery of the Law by Moses, and the Prophets, it was but till The time of Reformation, Heb. ix. 10. but when Christ is manifest­ed, and he assumes the regiment of his Church, then he is the on­ly B Governour and Master. The servant abides not in the house for ever, but the Son abideth for ever, Ioh. viii. 35. They served to usher in Christ into the world; and, he being present, they vail, and give place. The Law was dated, and limited; but the Go­spel, 'tis An everlasting Gospel, Rev. xiv. 6. Divers ways he spake unto the Fathers, in times past, by the Prophets; but now by his Son, Heb. i. 1, 2. And there are none to come after him. These gave light, as A candle shining in a dark place, 2 Pet. i. 19. Lucerna & accendi debet, & extingui potest: Christ is as the bright Day-star, nay, as the glorious Sun. Floruit hoc semen in figuris; prodeunte C fructu, flos decidit. S. Iohn's acknowledgement, suits Moses, and all the Prophets, He must increase, but I must decrease, Ioh. iii. 30. Old things are passed away, all things become new.

III. This departure of them is respectively to the Apostles,

• 1. To teach them, that this Revelation, and Vision of Glory, is not to be perpetual. The Apostles are loth to leave heaven, and to relinquish this happiness: Yes, but though they have a ravishing enterview, yet they must be parted. Ioseph's brethren were invited to dine with Ioseph, but yet they must back again into Canaan, to their charge and families, and not a­bide D there till all come with them. So, the Saints have some ravishing apprehensions; and are lift up, many times, in the sweet­ness of Gods favour, even to the heavens; they are among the Angels, but it is not lasting. Secundum hanc gratiam, recessurus accedit, & recedit accessurus. These joys are transient, we can­not sit by them. S. Aug. on those words, Let the hearts of those rejoyce that seek the Lord, tells us, We must onely have, Gaudium quaerentium, non comprehendentium. Thus Christ appear'd, and soon after vanished.

  They depart, E

• 2. Quia ad Scripturas remittendi; These Saints leave them to the ordinary set course of the holy [...]. For ex­traordinary Assurance, they hear Moses and [...]lias; but for the ordinary standing course of Religion, To the Law, and to the Te­stimony. [Page 97] We have a more sure word of the Prophets, saith S. Peter, A comparatively to this Vision. God may visit us with miraculous Revelations; but that which we must stick to, is the life of Faith, and food of the Scriptures. For a while, the Israelites were fed with Manna; but in Canaan they must feed upon the fruits of the land. Lazarus must not go to Dives his brethren, They have Moses and the Prophets, let them hear them, Luke xvi. 29. We have S. Paul, S. Peter, Christ, all, in the Scripture.

  They depart,

• 3. That the Apostles, Uno Christo contenti sint. The presence of these Saints is refreshing; but yet though they va­nish, B Christ's presence is sufficient. As Christ said, All ye shall leave me alone, and yet I am not alone, because the Father is with me, Ioh. xvi. 32. So, if all other sweet societies break, yet it is e­nough if Christ abide with us. Rather be with Christ in a dun­geon, then in heaven without him. We never prize Christ suffi­ciently, till he be to us instead of all comforts. Let us be seque­stred from all the Saints, Abraham knows us not, Israel acknow­ledgeth us not, Esa. lxiii. 16 but thou art our Father, our Redeemer. Christ must be so;
• • 1. For Faith and Doctrine, onely Christ. Papists have C their Saints, and sue to them; we have no such ser­vices, they are out of our sight; onely Christ is with us.
  • 2. For matter of Comfort; How often do we lose the society of Saints, and those refreshing fellowships? Yet if Christ abide with us, if we enjoy his company, it is enough. Whom have I in heaven but thee? And there is none upon earth that I desire besides thee, Psal. lxxiii. 25. The Sun alone is more cheering, and refresh­ing, D then all the Stars in the firmament; so is Christ, then all the Saints.

So much for the Occasion. Come we

Secondly, to the summ and substance of their Request; specified

• 1. In the Person, who makes it; Peter. No doubt, the two o­ther were much affected with this Glory; but Peter is most fer­vent, and forward, and breaks out into this Passion. We finde not any act of forwardness in Peter, but it is made by the Papists an Argument of Precedeny. Bellarmine reckons up twenty Ar­guments of his Prerogative. If Christ do but enter into Peter's E Boat, it is to invest him in a Supremacie. Whereas, not Supremacy, but Fervency, and sometimes Infirmity, often makes him out­strip his fellow-Apostles.
• • 1. A little before this Transfiguration, Matth. xvi. he was Primus in Infidelitate; Christ must not dye, vers. 22.
  • [Page 98]

    2. In this Transfiguration, he was Primus in Infirmitate. Peter, A he was asleep, Signantèr; Primus in Temeritate, he breaks out first in this hasty motion. But as S. Peter's personal Infirmities are not imputable; so neither are his personal Graces communicable, nor his personal Prerogatives, hereditary.

    This Motion is specified,

• 2. In the Person to whom it is made; Iesus, Master: and con­ceive it in two expressions;
• • 1. It is directed to Christ, not to Moses, or Elias; they make no Prayer, Motion, Suit to them; there is no entercourse or speech 'twixt the Apostles, and these Saints: purposely, all par­ley, B or conference; much more, Prayer and Invocation, is omit­ted, and restrained. You are come to the spirits of just men made perfect, and to Iesus the Mediatour, Heb. xii. 23, 24. Prayers to Saints departed, are unlawful. They are not to be made,
  • • 1. Not to Saints absent; Quia Oratio est actus Rationis; and it is a vain thing to Invocate those who are ab­sent. Nay,
    • 2. Not to present Saints; Quia Oratio est actus Religionis. All our Supplications must be thus directed, Iesus, Ma­ster: None is our Master-Iesus, but he. C
  • 2. It is directed to Christ, even concerning Moses and Elias: Peter being desirous of their stay, he begs it of Christ; accounting these Saints at his pleasure, for stay, or departure. He is Com­mander, and Governour of all in heaven, and in earth. His Command cited them, his Pleasure dismisses them, his Word can stay them; in all things he must [...]. The Angels are his Attendants; Legions of Devils are at his Command; the high­est Saints are at his beck: As Pharaoh to Ioseph, Without thee shall no man lift up his hand, or foot, in all the land of Egypt, Gen. xli. 44. So, God hath authorised Christ; no Saint, or Angel, but must D attend his Pleasure. Worship him all ye Saints.

Thirdly, Come we to the Request it self: And in it,

I. Of the Motion for Continuance; Bonum est nobis esse hic; It is good for us to be here. This is a mix'd Motion: And let us consider in it, Quae vera, & bona; and then when we come to the Censure, we will consider, Quae temerè, & inepté.

In this Motion for Continuance, there are several Truths, and very considerable:

• 1. Primò territi, nunc gaudio affecti; First, we saw them cast into a kind of Astonishment, In somno ecstatico; now see it E ends in Joy and Comfort. It is the order of Gods making himself known; first, to strike us with fear, to bring us to comfort; first, Astonishments; then, Consolations. Thus he dealt with Mary: first, she was afraid; then, she was raised to Sing her Magnificat. [Page 99] So, with Zechary: So, with the Shepherds. The Devil, on the A contrary, he breeds false joys, but leaves true terrours in the soul. That's one Considerable.
• 2. Societas Sanctorum semper desideranda. Peter was loth to leave the Company, and Society of these holy men. Oh! It is good to be here always. The Communion of Saints, it is a great part of heaven: You are come to the Assembly of the First-born; to the spirits of just men made perfect. David professes, Psal. xvi. 3. All his delight is in the Saints on earth. Ill company is a pattern of hell; hasten from them: But the fellowship of the Saints is a ravishing comfort; hasten to them. Hast thou the company of B a Saint? Prize it; but, Depart from the Tents of those wicked men, Numb. xvi. 26. That's a second Considerable. The last is,
• 3. The joyes of Glory, and Presence of Christ, are ravishing and transporting. Nothing doth so satisfie the soul, and inebriate the spirit, as these rays and beams of Glory. Oh! taste and see how good, how sweet, God is. Now, how transporting the Comfort is, that is in the glorious Presence of Christ, will appear by these five Comparisons:
• • 1. Comparatively to all outward joyes and comforts; It makes him forget all; he thinks not of kindred, friends, any C worldly comfort; he can be content never to go down from this Mount more; bids adieu to father, friends, houses; all are no­thing to being here.
  • 2. Comparatively to all other manifestations of God out of Christ; Moses, he trembles; Manoah quakes; Abraham is asto­nish'd; Daniel, he is dead. Oh! God out of Christ, is fearful; God in Christ, is gracious. The Glory of God, affrights; the Glory of Christ, cheers, and refreshes.
  • 3. Comparatively to other entercourses with Christ. Pe­ter D heard his heavenly Sermon on the Mount, yet said not then, Bonum est esse hîc.
  • 4. Comparatively to other miraculous manifestations, which would have taken us; as,
  • • 1. In miraculo Cibationis, When he fed five thousand:
    • 2. In captura Piscium, In the great draught of Fish:
    • 3. In mutatione Vini, When the water was turned into wine:
    • 4. In captura Argenti, When the Fish was taken with mo­ney in the mouth: E
  • In all these manifestations of Christ's miraculous Power, we would have cried, Bonum est esse hîc. But Peter was not affected with any of these: only, at this Transfiguration; Master, saith he, It is good to be here.

  • 5. Comparatively to the fulness of Glory; That is not [Page 100] onely ravishing, but this glimpse of Glory too; even the least de­gree A of it.

    Corollar.

  • • 1. If two Saints be so delightful; Quid Societas omnium An­gelorum, & Sanctorum? What is the company of all the Saints and Angels?
    • 2. If a glimpse of Glory be so delicious, What is the fulness of it? O, how great is thy goodness, which thou hast laid up for them that fear thee ▪ Psal. xxxi. 19.
    • 3. If Gloria Humanitatis be so transporting, How much more, Gloria Deitatis? B
    • 4. If Sola visio sic afficit, quid participatio? If onely the sight of Glory do so affect, What will the participation of it do?

We have seen the Motion for Continuance, It is good being here. Now follows,

II. The proffer of service to further this Continuance; Let us make three Tabernacles, one for Thee, one for Moses, one for E­lias. It is a mix'd Motion; and though rash, and unadvised, and unreasonable; yet, for the generality, it carries with it some, not onely excusable, but commendable affections, in S. Peters making C of it. It was, Inconsulta, & praematura Devotio. Ambros. Unad­vised, and rash; but yet well-meant, and devout.

View the Prints of Devotion and Goodness that were in it; and in the Censure we shall see the weaknesses of it; the blots of imperfection that were in it.

• 1. The first Print of Devotion and Piety, is, That he proffers to erect a Tabernacle for Christ, and these Saints. Observe, The Presence of Christ, and his Saints, is to be honoured with our best services: No pains, or cost, can be too precious to entertain such D a Presence as our Saviour's. S. Peter puts not off Christ with emp­ty Observances; Adoring his Glory, Admiring his Beauty, with wishes onely for his Continuance; but bethinks himself of de­dicating, and devoting his Labours and Cost to Honour and Re­tain him. Naturally, Religion consults with the Shunamite, What shall we do for him? If he be a God, then there must be a Religion, and Worship; if that, then a Temple, or Taberna­cle; and if that, then it must be answerable to his Glory, in the comeliest manner: These are the natural consequences of Rea­son and Piety. See David, how careful he was to erect a Taber­nacle for Gods Worship? So forward was he, that the Prophet E must restrain him, and cool his Devotion; I will not serve the Lord with that which cost me nothing; refusing ease, and help, to support the charge; but he will honour God with his Substance. He envied himself his own house, till God had his. I dwell in Ce­dar, [Page 101] and the Ark of God under Curtains. Nay, it takes up all A his thoughts; he afflicts himself for it. Psal. cxxxii. 1. Lord re­member David, and all his afflictions: He would not climb up to his Bed—till he found out a place for the Lord. Alas! we can be content to tender him some cheap Observances; but to be char­ged, for our Religion, to erect Tabernacles, to bestow pains, and cost, that sets us off; that is the best God, and Religion, that costs us least. Oh! It is an argument of our base esteem of God, of Religion, of our Souls, of the kingdome of Heaven, when we murmur at any charge our Religion requires of us. The Lord B upbraids the Jews, Hag. i. 4. Is it time for you, O ye, to dwell in your cieled houses, and this House lye waste? The Heathens scorned to hear of Cheapness in the service of their gods. Phidias perswa­ding to make the Statue of Minerva, In marmore, potius quam e­bore; said,
• • 1. It would last better:
  • 2. It was vilius, cheaper: The Athenians hissed at that reason.

• 2. The second Print of Piety in this motion of Peter, is, He consults with Christ in the choice of this service, that he would C perform towards him: Matth. xvii. 4. Master, if thou wilt, let us make here three Tabernacles; he submits to his Appointment and Direction in all this forwardness.

  No Service or Worship is to be tendred to Christ, but what he allows and gives warrant to. You shall not do whatsoever is good in your own eyes, but what I command you. In matters of Religi­on, Invention is Superstition. As Vincentius, alluding to S. Pauls words, Tradidi quod accepi; quod accepimus, non quod excogita­vimus. As they at Samaria, we must learn the manner of the God of the Countrey. Moses, though wise, and holy, yet refers the Worship of God to his own choice. Exod. x. 26. We know D not with what we must serve the Lord, till we come thither. And all his frame of the Tabernacle, must be done according to the pattern shewn in the Mount. Id utique Deo dignum, quod ipse Deus sibi fatetur acceptum. That God is to be worshipped, nature tells us; but how, that is his Choice and Pleasure, and matter of Re­velation. Strange fire was abominable; so are invented Services. Devotion, in respect of forwardness, and cheerfulness, and frank­ness, asks, and offers, Wherewithall shall I come before the Lord, and how my self before the high God? Shall I come before him with Offerings, with Calves of a year old? Will the Lord be pleased with E thousans of Rams, or with ten thousands of rivers of Oyl? Micah vi. 6, 7. But Faith and Obedience, takes this answer, vers. 8. He hath shewed thee, O man, what is good, and what the Lord requires: Free­will-offerings for their kind prescribed, these will be accepted.

• [Page 102]3. A third Print of Devotion, in this proffer of S. Peter, is, A his care for Christ, and these two Saints. He thinks not of him­self, and provision for his own safety and abode; he had no thoughts of a Tabernacle to shelter himself. Love, and Devo­tion to God and his Church, transports the Saints out of them­selves, makes them even forget their own comforts in respect of God. All S. Peter's care and solicitude, is for Christ. Love seeketh not her own; but the glory of Christ hath the first thoughts, and deepest consultations. When self-love swayes us, then we are all for our selves, take care for building our own Tabernacles, provide for our own. Whereas Tertullian observes, Not any that B followed Christ, that ever questioned how they should live: None said, Non habeo, quo vivam. Pietas non respicit vitam, mul­to minus victum.
• • 1. It is enough for S. Peter to be, In famulatu Christi. At­tendance upon him, is provision enough. As Noblemen count themselves more honoured to serve in the Court, then to Lord it in their own.

  • 2. Faith knows, Christ will take care of them. Take thou care to provide for Christ, Christ will provide for thee. Let Obed-Edom prepare a Tabernacle for the Ark, the Ark shall bring a C blessing upon his Tabernacle. As Elias to the Widow, Provide for me first, venture all thy Meat and Oyl, and be sure of a bles­sing of encrease. If Christ have a Tabernacle, he will not shut us out of dores. As God to David, Because thou hast thought to build me a House, I will build thee a sure house.

    So much of Peters proffer of furtherance for continuance of Christ and those two Saints with him. Now follows,

III. The Censure that the Scripture passes upon this Moti­on: It was inconsiderate and unadvised; He knew not what he said. D

Take of it a double Consideration;

• 1. Consider the Nature and Condition of this sudden, incon­siderate Motion, whence it ariseth.
• 2. Consider the particular Conviction of this rashness in Peter, in the many particularities of his error, in making it.

First, Consider the Nature and Condition of this Motion, Whence arose this sudden, and unadvised, and impertinent Mo­tion of Peter's? It was from three Principles;

• 1. It arose, Ex passione vehementi: Peter being ravished and transported with this glorious Appearance of Christ in Majesty, E is overtaken with a sudden passion of joy, and fear too, saith S. Mark. Observe; Excessive Passions transport us sometimes to unadvised, unwarrantable thoughts and desires, even in mat­ters of Piety and Devotion to Christ. See it in S. Peter, Luk. v. 8, 9. [Page 103] there he was overtaken with a passion of Fear at the great A draught of Fish; it stirs up a strange, sudden Motion, Lord, de­part from me, for I am a sinfull man: His Fear abandons Christs Presence and Society. Here, in this place, a passion of Joy puts him upon a vain, inconsiderate suit; it casts him into a dream, and he talks like one in a dream, or trance; Psal. cxxvi. 1. Then were we like men that dream. Ioh. xiii. 8. Christ offering to wash S. Pe­ters feet, he is taken with a sudden passion of preposterous Re­verence, and Humility; Lord, thou shalt never wash my feet. So, again, Matth. xvi. 22. Christ foretelling his death, Peter is over­taken B with a preposterous passion of Love, breaks out into this inconsiderate Motion, Lord, be it far from thee; this shall not be unto thee. So Iames and Iohn, Luk. ix. 54. Christ being excluded by the Samaritans, these two are taken with a sudden passion of Anger and Revenge, and make a Motion accordingly; Shall we call for fire from heaven, and consume them? Thus Gods chil­dren, in rash and violent passions, they conceive strange and un­warrantable Desires and Motions.

  We must inspect, and so examine our passionate wishes, check them, as Christ did Zebedee's wives suit, You know not what you C ask. These passionate Motions are not so good,

• • 1. Quia minus fundata; They have no root, or bottom, usually. As the stony ground had present joy, but without root, and so withered. Warmth of affection may make hasty proffers, that will vanish again. Deli­berations and Resolutions must ground our Devoti­ons: As David, My heart is fixed: One thing have I de­sired, which I will require.
  • 2. Quia minus accepta; These hasty proffers are not set by, or valued by God. He judgeth of us by our con­stant bent in our cold temper. Thus he answered the D young man, who was suddenly taken with a miracle; Lord, I will follow thee, wheresoever thou goest. No, Christ tells him what he must look for; let him sit down and cast the charges: As we judge of Rivers, not as they swell with fall of waters, but as their own proper current runs.

  • 3. Quia periculosa; They are, oft-times, preposterous, and prejudiciall to us. If God should take us at our word, it would go ill with us. If he should not have washed Peter, he should have had no part in Christ. Misericordi­ter E negat; and, Audit ad utilitatem, non ad volunta­tem. Of our selves, in these passions, we know not what to ask. I said in mine haste.

    This inconsiderate and impertinent Motion,

• [Page 104]2. It arose out of the ignorance of Understanding, and hu­mane A Apprehension of heavenly Glory. Peter hath here a view and glimpse of it, but yet knows not how to judge and esteem of it. That spiritual and heavenly Condition, it is a meer strange thing to us: We apprehend it in our earthy and carnal man­ner, and so talk of it, out of gross apprehensions. Peter thinks, three Tabernacles will well suit with three glorious Bodies. The thoughts that we 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, B
• • 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 C 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, D 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; E 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 [Page 105] would swallow us up. Stay me with flagons, comfort me with A 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 B 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 C 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; 'Tis 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 D 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 E 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 [Page 106] day; so, some Christians, if they be not caught up into heaven, A 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 B 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, C 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, 'Tis 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 D heaven, and resign 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, E 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 [Page 107] comes from heaven, and it will thither again. Hierusalem is from A above: Tabor is but a Colony that belongs to it.
• 4. A fourth Error, 'Tis 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 B 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? C

• 5. A fifth Error, 'Tis 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 D 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. E
  • 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 [Page 108] valley of death leads to this Mountain; That straight A 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 B 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. C 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: D 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, 'Tis 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 E 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 [Page 109] not what he said. That proffer hath blemishes and imperfecti­ons. A

• 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 B 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 flings down these Ta­bernacles, sets up Christs onely. In the new Ierusalem there is no Temple, but the Lamb is the Temple, Rev. xxi. 22. Who is Moses, and who is Elias, but servants of this Tabernacle, of which Christ is Lord? We must not have, not only Altare contra Altare; but not C Altare cum Altari. Christ alone is the Lord, all the rest are but servants.
• 2. A second Error; Moses and Elias must needs have Taber­nacles, and abide with Christ, to make up this Glory. Why? Christ alone, and his Tabernacle, cannot that suffice us? It is an Error, so to affect the presence of the Saints, as to account Christ an imper­fect Saviour, if they be wanting; or our happiness insufficient, if Saints be not joyned with him. 'Tis comfortable to have the so­ciety of the Saints; but, in point of salvation hereafter, or com­fort here, we must know, he is alone All-sufficient for us. Whom have I in heaven but thee? Nihil, Domine, praeter teipsum. In this D case, though Abraham know us not, and Iacob be ignorant of us, and Moses and Elias, they abide not; Yet thou art the same, Lord, thou never failest. The Court is where the King is, though none of his followers attend upon him. If Christ be not thine, and vouchsafes his presence, all the Saints and Angels in heaven can­not comfort thee: If thou hast him, were they all strangers to thee, thou hast fulness of bliss in him onely. The Sun alone, is more refreshing, then all the Stars in the Firmament.

• 3. A third Error; Peter will set up three Tabernacles; One for Christ, then for Moses, then for Elias. Christ, indeed, is first na­med; E but here is too much equalizing the servants with the Ma­ster. Nimis perversum quod Mosen & Eliam Collegas Christo facit, cum omnes in ordinem cogendi, ut ille solus emineat. It is too fel­low-like a provision, to sort Christ, and Saints, in such Taber­nacles [Page 110] of equality: All Sheaves must fall down and worship this A Sheaf. All Saints must do homage, and stoop; and not state it in several Courts and quarters, as petty Christs. No, Christ's foot­stool, is a glorious Throne for the highest Saints.

  Maldonate the Jesuit, upbraids Calvin with making this construction of Peters good meaning. But Calvin is not the first. His own Cardinal Turrecremate conceits it before him. How hath that Church pitch'd Tabernacles check-mate with Christ's? The Virgin Maries Tabernacle is more frequented. There must be a writ of Command from this to Christ's. What Peter did in an astonishment and incogitancy, these do wilfully and wicked­ly; B paralelling Saints with Christ, the Law with the Gospel, servants of the house with the Lord of it. Three Churches there are built on Tabor, and a Monastery.

• 4. A fourth Error; Christ, and Moses, and Elias, in Glory, must have three Tabernacles. A strange weakness of this holy man! What use have glorified bodies of these Tabernacles made with hands? Indeed, the Feast of Tabernacles was a Type of our heavenly joy; but a poor shadow onely. A Tabernacle, it was a Travellers habitation; their journey being past, that was a re­freshing; their toyls over, that was a shelter. It was a Military C habitation; their warfare past, that was their covert. But there is no Tabernacle in heaven: As Moses himself confesses, Psal. xc. Lord, thou art our dwelling place.

The carnal thoughts of men think these earthly comforts to have place in heaven. As the Sadduces thought, If there be a Resurrection, then there is Marrying, and giving in Marriage. So the Iews thought, That if the Messias be, then there must be carnal victory, worldly pomp. So the Turks promise themselves sensual delights. In this sense it is true, The kingdome of heaven is not meat, nor drink, nor any such comfort; but righteousness, and D peace, and joy in the Holy Ghost. We look for a Tabernacle, and Building made without hands. Those Eternal Mansions, whose Foundations are Eternity, and whose Walls are Salvation, need not our poor Cottages.

E

THE SIXTH A B SERMON ON

WE have seen the Progress of this glorious Ap­pearance of Christ, hitherto,

First, In his holy Preparation, He prayed.

Secondly, In his glorious Transfiguration of his body. D

Thirdly, In his honourable Attendance of Moses and Elias.

Fourthly, In the ravishing and ecstatical Contemplation of his Apostles: Now,

Fifthly, We come to the highest pitch and rise of Glory, put upon him by God; and unto which all the rest were subordinate and purposed; the great Glory and Honour put upon him from heaven, by God the Father, in this magnificent and renowned Testimony, This is my beloved Son.

As, when Nathan and Zadock had attended Solomon to Gihon, E and there invested him in the Title of the kingdome with Ap­plause and Shouting, then David his father gives him the solemn Consummation, in placing him upon his own Royal Throne, and establishing his Succession by his own Approbation: So here, [Page 112] Moses and Elias having adored him on Mount Tabor, now God A the Father seals up his Glory. Go forth, O ye daughters of Zion, and behold King Solomon, with the Crown wherewith his mother Crowned him, Cant. iii. 11. This David spake of, Psal. ii. 6. I have set my King upon my holy Hill of Zion. Vers. 7. Thou art my Son, this day have I begotten thee.

Three times we see this glorious voyce came from heaven, to magnifie Christ:

• 1. In his entrance, and initiation of his Mediatourship, when he was baptized by Iohn, then lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased, B Matth. iii. 17.
• 2. Here, in the course and progress of his Mediatourship.
• 3. At the end, and closure of it, before his Passion; Then came there a voice from heaven, saying, I have both glorified it, and will glorifie it again.

Now in this glorious Testimony given to our Saviour here in the Text, there are two things;

• 1. Is a fitting, and significant accommodation, and prepara­tion for it, A bright cloud overshadowed them.
• 2. Is the publication, and declaration of this glorious Testi­mony, C This is my beloved Son.

First, is the preparation, A bright cloud overshadowed them.

I. A cloud overshadowed them. The overspreading of this cloud upon our Saviour, and the Apostles, was purposed of God, for divers reasons:

• 1. To correct the Error of Peter; He would prepare Ta­bernacles to shelter Christ, and those glorified bodies; as suppo­sing that those glorified bodies had need of shelter & coverture. God confutes this Error: Here is an overshadowing and shelter from heaven; not a Booth, or a Tent pitch'd by man, but framed D by God; an heavenly Cloathing, miraculously framed. As David speaks, He layes the beams of his chambers in the waters, and makes the clouds his charret, Psal. civ. 3. He cloaths himself with this aëry, or rather, heavenly Mansion. Thus Solomon, The heaven of hea­vens cannot contain him, 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 E 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 [Page 113] of Glory, that was too great for them. As Moses put a vail on his A 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 B 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 C 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, D 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 E 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 [Page 114] his coming to his presence, provoked him to A 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 B 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 C 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. D 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 E creatures. They are Vestigia, but not, Plena, & ad [...] ­quata.
    • 2. Via Negationis: Removing all imperfections from him; yet that shews what he is not, not what he is.
    • [Page 115]3. Via eminentiae: By ascribing all created Excellencies, A 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 B 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 C may be dispelled. The Sun is able to clear the heaven of Clouds: So, that Invisibility of God, it is but for this life; a time shall come, when we shall have all vails removed, all obscurities lightned, all Clouds dispelled. The Sun of righteousness shining, shall scatter this mist; Then we shall see him as he is. In Lumine tuo, videbimus Lumen. The Essence of blessedness, is this beati­fical Vision of God.

That's the first, a Cloud it was that overshadowed them.

II. It was Nubes lucida, A bright Cloud. That imports two things: D

• 1. Evangelii c [...]aritatem; the light and clearness that is in the Gospel. When the Law was given to Moses, there were thick dark Clouds, the Mount was all overcast with smoke. Here, on Mount Tabor, there was a Cloud, but bright, and lightsome. Oh! The Law, and the means of Salvation in it, were dark and obscure, and very reserved, in regard of the shining Light the Gospel brings. The Law, that is a Cloud, dark and obscure; but the Gospel, that is a clear Cloud. Still, indeed, the Gospel is a Cloud, it gives no full evident view; but yet it is a clear Cloud, it hath many rayes, and beams of light in it. The Law had a E dark Cloud; we could not see through it; their shadows were remote and obscure. Their Circumcision was a dark Cloud, im­mediately signifying Gods Covenant with Abraham. Our Bap­tisme is a Cloud, a bodily material Type, an outward Element; [Page 116] but 'tis a clear Cloud, representing, distinctly, the washing away A the filth of the flesh, by the bloud of Christ. Their Passover was a dark Cloud, representing their delivery out of Egypt, im­mediately; but darkly, the Messias: Our Lords Supper is a Cloud, a vail of Bread and Wine is over it, but yet it is a clear Cloud; immediately shewing Christ, and all his benefits. Their Cove­nant was a Cloud, covered with temporary Promises, with the Promise of Canaan: Ours is a Cloud indeed, we cannot see those things that it promises; but yet a clear Cloud, immediately pre­senting to us immediate Promises of heaven. The light of the Law, was like the light of a Candle; Ours, as the Day-Star. B
• 2. Pacis serenitatem: A bright Cloud overshadowed them; signifying Chearfulness and Serenity. The Cloud of Sinai, was not so much Nubes, as Nimbus, full of storms and tempests, thun­drings and lightnings. That Cloud kindled coals of fire, it was exceeding terrible: But the Cloud on Mount Tabor, 'tis a bright Cloud, the emblem of Calmness and Serenity. Thus the Gospel, it is all peace and comfort. Mount Sinai denounced Cursings; Christ, on the Mount, begins with Blessing, Matth. v. You are not come to the Mountain that burned with fire; but to the Mountain of Olives, yielding peace and security. Moses his Mountain was C like to Mount Eb [...]l, nothing but Cursings; but Christ is on Mount Gerazim, nothing but Blessings. 'Tis called An overshadowing Cloud that is, comforting, refreshing, sheltring. Mons Legis, tu­mens; Mons Christi, exultans; full of exultations, and rejoy­cings.

Now follows,

Secondly, The solemn publication of this Testimony. Two things in it:

• 1. The Manner of Expression, 'tis Vox è Nube; A Voyce out of the Cloud. D
• 2. The Matter, and Summ of it, Hic est Filius meus dilectus; This is my beloved Son, in whom I am well pleased.

First, The Manner of Expression; A Voyce came out of the Cloud. I told you before, the Cloud betoken'd the presence of the Fa­ther: see now the manifestation of him; it is, Per Vocem è Nube.

• 1. It is, Vox è Nube; A Voyce out of the Cloud. 'Tis the Observation that Moses makes of Gods speaking out of the Cloud, Ye heard a Voyce. A visis, remittit ad audita. First they had representations to their eyes, They saw his Glory; now he re­calls them to the ear, To hear a Voyce. Thus he furnished both E the disciplinable senses, Eyes and Ears; As we have Heard, so have me seen. Thus in the Church, we have Verlum Audibile, and Verbum Visibile, helps for both Eyes and Ears. What we have Heard, and Seen, and Felt, saith S. Iohn.
• [Page 117]2. Vox à Nube; à Visis ad Audita; He recalls them from A extraordinary Visions, to the Hearing of the Ear. That is the saving sense: The sense of greatest Discipline, saith Reason; the sense of Faith, saith Religion. Popery is a Religion for the Eye; Ours for the Ear. A Christian is described, In auditu Auris; At the Hearing of the Ear they shall obey. Hearing, it is that breeds Faith. It is a comfort to have these Visions, Tastings, Feelings; but if all these fail us, or be denied us; yet if we can Hear, and Believe, it sufficeth. We must stick to this. In this sense, All the Body must be an Ear. Miracula, muta sine voce; but Seals to a Blank. B
• 3. Vox è Nube; This Testimony of Christ comes out of the Cloud from God the Father: It implyes three Excellencies in this Revelation;
• • 1. 'Tis Vox è Nube, It is, Supernaturalis Revelationis; It is sent and discovered to us by extraordinary Revelation. The knowledge of Christ, and the mysteries of his King­dome, 'tis not inbred, or to be obtained here below, by natural means; but must come by Revelation, and from above; A Patre luminum, from the Father of lights. Lux, à primo lucido. The way of this wisdom, is, by natural rea­son, C past finding out; 'Tis a path which no Fowl knoweth; and which the Vultures eye hath not seen, Iob xxviii. 7. The Sun cannot be seen but by its own light; nor can Christ be known, but by his own Revelation. See how Christ poses, and catechises his Apostles; Whom do men say that I am? Matth. xvi. 13. See how distracted they are in their opini­ons; Some say, Elias; some, Iohn the Baptist; some, Ieremi­as, or one of the Prophets; roving, and ghessing, and all mistaking. But whom say ye that I am? Thou art Christ, the Son of the living God. Flesh and bloud hath not revealed it, D but my Father which is in heaven. The knowledge of Christ, it is an unsearchable mysterie; secret, and laid up in the bo­some of Eternity. Which if it be; then,
  • • 1. It is made known, Ad placitum.
    • 2. It is dispensative; As much as he pleaseth.
    • 3. It is out of special favour. Secret things, to secret ones.
  • 2. 'Tis Vox è Nube, It is Supremae Authoritatis; It is a Testi­mony of the highest, and most soveraign Authority. It comes from the Excellent Glory, as S. Peter speaks, 2 Pet. i. 17. E The Testimonies of men may be questioned, but Gods warrant from heaven is past exception. The Pharises demanded a Testimony from heaven, and then they would yield. All Religions would pretend their Ori­ginal [Page 118] from heaven; Ours is so without controversie. A
  • • 1. It is the confirmation of our Faith, as S. Peter speaks, 2 Pet. i. 16. We have not followed cunningly devised fa­bles, in preaching of Christ to you: No, This Voyce came from heaven to us. Shew us the Father, Lord, and it 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 B 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 C 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, D 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, E 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, [Page 119] He will miserably destroy those wicked men; Their damna­tion A 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, 'tis the prop of our Faith; 'tis the tydings of Angels; nay, 'tis the Voyce of God himself. We count it a common vulgar Truth. What, Catechise you about Christ? Ask who he was? We wrong B 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 C 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; D 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. 'Tis 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: E 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; [Page 120] ours, Invenientium. They were in a state of Expecta­tion; A 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. 'Tis 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 B 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. C

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 D begets a man, not one of another kind; and God begets God: Thou art my Son; hodie genui. Vera Divinit [...]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, o [...] 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, E 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. All [Page 121] must honour the Son, as they honour the Father. A

      • 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. B
        • 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 C 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? D 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. E
• 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 [Page 122] Glory, a full representation of him. If you knew me, A 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 B 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 C 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. D

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 E 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. [Page 123] It answers to that Atheistical Quere, What did God before he made A 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 Master­piece of all the works of God. In him, he hath magnified all his glorious Attributes; the greatest Wisdome, the greatest Evi­dence B 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. C
  • 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 D 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 E 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 [Page 124] their failings, and imperfections. He found folly in his Angels: In A the best of them there is matter of displeasure. But for this Son of God, There was no guile found in his mouth. There was in him, exact Purity of Nature, without stain, or blemish. The Prince of this world cometh, and he hath nothing in me, Ioh. xiv. 30. that he can search out, and accuse me for. As the Son in the Gospel, he can say truly to his Father, I have served thee alwayes; I never offended thee. It was his meat and drink to obey him. He was ho­ly, harmless, separate from sinners, Heb. vii. 26.

Secondly, Consider this, in respect of the Virtue of his Mediati­on. In him, he is well pleased with us also. B

Conceive this point;

• 1. By way of Negation: In Christ, God is well pleased with us; therefore, out of Christ, he is offended, and displeased with us.
• 2. By way of Affirmation: In Christ, God is well pleased; In him he is graciously appeased, and reconciled with us.

First, Conceive it by way of Negation: Out of Christ, God is offended, and displeased with us.

Take a double measure, and proportion of this Displeasure;

• 1. Is Mensura Intensionis; the depth of his Displeasure. The C Scripture sets it out in many gradual Expressions:
• • 1. Is Alienatio; He is estranged from us; we are cast out of his Covenant. His favour is withdrawn, we are cast away from his Countenance: As Cain, Gen. iv. 14. He was driven a­way from the face of God. We are strangers, and afar off from him, Ephes. ii. He beholds us afar off, as one that owns us not.
  • 2. Is Poenitentia; The Scripture sets out his Displeasure at us, by attributing to God a Repentance that ever he made us. Gen. vi. 6. It repented the Lord that he had made man upon the earth, and it grieved him at his heart. Not that God really repent­eth; D For he is not as man, that he should repent, 1 Sam. xv. 29. but he hath no more content in us, then a man hath in that which he repents of, and wishes were undone.
  • 3. Is Ira; In him, are thoughts of wrath and Indignation against us; a bent, and purpose of will to punish, and afflict, and make us smart in his Displeasure. In him is wrath, and jealousie, and fury, and storms of Displeasure; and we are children of wrath, vessels of wrath, into which he pours out his anger.
  • 4. Is Odiunt; Hatred, that is deeper. Anger may be sud­denly up, and soon pacified; but his Displeasure against us, out E of Christ, it is Hatred, that's deep, and deadly, and lasting; it looks at Destruction. Every punishment doth not content Ha­tred, but it ayms at Perdition.
  • 5. Is Abominatio; That is more then hatred. It carries [Page 125] with it a secret antipathy, and loathing of us; his Soul abhorrs A us. The wicked are an abomination to the Lord. His eyes cannot be­hold us; he abhorrs to look upon iniquity.
  • 6. Is Gaudium in Perditione; The Scripture goes thus high: The Lord even rejoyceth in his Justice, triumphing over sinners in their Perdition. Ah! I will ease me of mine Adversaries, and avenge me of mine Enemies, Isa. i. 24. Prov. i. 26. I will laugh at your calamity, I will mock when your fear cometh.
• That's the first, Mensura Intensionis; The other,
• 2. Is Mensura Extensionis; The Measure of Gods Extend­ing this Displeasure. It is observable in three Manifestations B of it:
• • 1. It is Universal, with our whole nature. He is not dis­pleased with some few onely, but with root and branch, stock and fruit. The whole generation of Mankind, is displeasing to him. Not onely some few notorious wretches, as Cain, and Esau, &c. but even the most moderate restrained men (if there be nothing but Nature in them) they are all out of favour; All of us are Children of wrath, as well as others, Ephes. ii. 3. The best of them is a briar, Micah vii. 4. The Lord looked down from heaven upon the children of men, to see if there were any that did understand, and C seek God. They are altogether become filthy, there is none that doth good, no not one. All have sinned, and come short of the glory of God, Rom. i. 23. Now antipathy is universal, 'tis to all of the same kind. The Lamb hates every Wolf.
  • 2. It is respectively to all, even our best services and performances. Out of Christ, God refuseth all, counts them all abominable. Nay, our Incense, the Odours of our Prayers, if we are out of Christ, they are all unhallowed breath. The prayers of the wicked are an abomination to the Lord. Our sacrifices are a burden to him; he rejects all our attendances. Why tread you in D my Courts? Their Vine is the Wine of Sodom, and of the fields of Gomorrha; their Grapes are Grapes of gall; their clusters are bitter, their Wine is the poyson of Dragons, and the cruel venome of Asps, Deut. xxii. 32. Our natural best fruits, respectively to eternal life, are odious and abominable.
  • 3. The Extent of this Displeasure reacheth even to the creatures that are about us. Even for our sakes, the whole Cre­ation is involved in his Displeasure. Sin hath blasted the beauty of all Gods workmanship. God is out of love with the whole frame of the world, in indignation to man's sin. At our Fall, E Gen. iii. the earth was cursed; and that curse, none but Christ can take off. Malachi closeth up the Old Testament with this same curse; I will smite the earth with a curse. The Law leaves the creatures under a curse. In the Law, the house, the bed, the [Page 126] seat of the Leper, were all defiled: so, the whole frame of the A creatures is defiled, leprous, by our contagion. We have made Pardise a Pest-house. The whole Creation groans, being made subject to corruption, and vanity, Rom. viii. As it was said of Ierusalem, Why hath the Lord done thus to this City? So of the whole world, Why is it devoted to destruction? 'Tis because of God's Dis­pleasure at sinners. Conceive,

Secondly, This point Affirmatively: In Christ God is well plea­sed, in him graciously appeased and reconciled with us.

Here, we must make two enquiries:

• 1. Quibus modis? By what means? B
• 2. Quibus gradibus? By what degrees Christ hath wrought it?

1. Quibus modis? By what means hath Christ gained us the love of his Father? These four wayes;

• 1. By his Intercession: He is well pleased in him, Pray­ing, and Interceding for us. The Prayer of our Saviour is of In­finite power to prevail with God. Ioh. xi. 42. Father, I know that thou hearest me alwayes. It argues the love and power of friend­ship, when we obtain, not onely for our selves, or those about us, but can reconcile, and pacifie offences towards others. It argued C great favour to Abraham, that he could prevail so much for So­dom. Thus God graced Iob, when his friends were sent to beg his entreaties. Much more do the Intercessions of Christ, those strong cries and supplication, by which he continually obtains mercy for us, argue God's being highly pleased with him. Mo­ses his prayer for the people, bound the hands of God; Now therefore let me alone, Exod. xxxii. 10. Yet that is nothing so pre­vailing as Christ's Prayer. S. Steven's prayer procured Saul's con­version; how much more shall Christs, Father forgive them, re­concile us to God? recommend us to his mercy? D
• 2. By his Satisfaction he hath wrought this peace, and made him well pleased, having satisfied for us. Satisfaction, it is the making up of a wrong, or injury, or damage, by the paying of a full recompensation. Now the sufferings of Christ were
• • 1. Of that Infinite value in their natural Dignity;
  • 2. Of that high esteem in God's valuation; that by them, the breach of Gods Law had a condign satisfaction by this performance. Penal Statutes are never satisfied, but by the mulct and forfeiture. The Law of God, that's Penal; the price of his Death, the value of his Bloud, that was laid down, and in it God E is pleased.
• 3. By his Merit: In him God is well pleased, as Merit­ing for us. Christ's actions had not onely the virtue of impetrati­on, or satisfaction, but of abundant Merit, to purchase favour for [Page 127] us. Now the reason why Christs Merits do thus pacifie God, is, A because his Merits do more please him, then sin can displease him, Praestando bonum acceptabilius. Christs obedience gave God higher content, then our disobedience can discontent him. He is more delighted in his righteousness, then he was offended by our unrighteousness. This is like, and beyond Noah's sacrifice, A savour of rest in the nostrils of God; I will curse the earth no more. This is a main Argument against Despair; Christ hath more pleas'd God, then thou hast displeased him.
• 4. By his Union. God is pleased in him, uniting us to him. Not one hair of Christs head shall perish. He is the Saviour B of his Body, Ephes. v. 23. When we are implanted into Christ, then God looks graciously upon us. As Isaac said unto Iacob, Gen. xxvii. 21. Come near, I pray thee, that I may feel thee, my son, whether thou be my very son Esau, or not: So, when God feels us to be mem­bers and parts of his Son, O, 'tis the voyce of my Son, 'tis a mem­ber of his Body, then his Soul blesses us. This Union makes us to enjoy a communion in all that Christ did: As S. Bernard speaks, Non alius qui foris-fecit, alter qui satisfecit, quia caput & corpus unus est Christus. Christus, non potest habere membra damnata. That's the first, Quibus modis? See, C

II. Quibus gradibus? Take them in these three steps:

• 1. In Christo placabilis: Christs Mediation, and Gods good pleasure in him, makes him placable, and appeasable, and reconcileable. Out of Christ, God is a consuming fire, Heb. xii. 29. His thoughts towards us, are onely thoughts of anger: But his Son hath founded a new Covenant, in which God is Intreat­able, sin Pardonable, heaven Attainable. This is one step of fa­vour he hath wrought his Father to, to enter a parley and trea­ty of Reconciliation; He hath set up an Office, to sue out our Pardon; He hath set forth a gracious Remedy; open'd a Foun­tain D for sin, and for uncleanness. Non sic Diabolis. God was in Christ, reconciling the world unto himself, 2 Cor. v. 19. and hath sent Ambassadours, vers. 20. to treat, and intreat for Reconci­liation.
• 2. In Christo placatus: That's more. Our Peace and Reconciliation is actually obtained in, and for him onely. He hath made us accepted in the Beloved, Ephes. i. 6. Thus the Apostle, Having slain enmity; not only weakned it, but overcome it, He hath reconciled us unto God, Ephes. ii. 16. He presents us to God, obtains our pardon, knocks off our fetters, discharges us out of E prison, cancels our bill, seals up our pardon.
• 3. In Christo continuo placandus. Christ doth not onely set us in Statu quo, and so leaves us; but brings us into favour, and holds us up in favour. Christ is of perpetual use; not at our [Page 128] first Reconciliation, but in all our life. This virtue of Christ, A
• • 1. Makes our sins of another condition then when we were out of him: They are not condemnatorta, but our pardon shall be granted.
  • 2. Makes our actions, though imperfect, yet accepta­ble, because done in him. He is the Altar, that san­ctifies the Offering: His Odours persume our Prayers. In Numb. vi. 19, 20. The Priest, at the Of­fering, was to lay his hands upon the hands of him who brought it, and to wave it before the Lord: So Christ, he is to present our Prayers, and all our Offerings, B and that makes them acceptable.
  • 3. Our persons, they are look'd upon as in Christ, and so with them God is well pleased.

Corollaries from hence, let be these:

• 1. In quo complacitum; ergo non ex odio Patris morti traden­dus. Peter thought, Christ must not dye; We thought him forsa­ken of God. No, it was not hatred of his Son, that brought him to death; for he was most pleas'd with him in his death.
• 2. In quo complacitum; ergo gratuitum; 'Tis good pleasure, and acceptation, that's all our tenure. He had a Son who pleased him, he needed not us. C
• 3. In quo complacitum; ergo firma reconciliatio. If Gods favour were in our selves, we should soon forfeit all; but our salvation is now put into Christs hands. He is Sequester Dei, & hominum. All's entail'd upon him.

Oh, let us bless Christ for making our peace: Let us kiss him, for whose sake God is well pleased with us;

• 1. Osculo Fidei. With the kiss of Faith, Thank­fulness, Love.
• 2. Osculo Gratitudinis. With the kiss of Faith, Thank­fulness, Love.
• 3. Osculo Amoris. With the kiss of Faith, Thank­fulness, Love. D

So much for the Excellency of his Mediation. Now fol­lows,

Thirdly, The Authority of his Doctine; Hear Him. In it two things;

• 1. The Designation of the Person, Him.
• 2. The Prescription of the Duty, Hear.

First, The Designation of the Person, Him. Christ, he is appoint­ed by God the Father to be the Prophet, and Teacher of his Church. Hence he is stiled in Scripture, A Prophet: Deut. xviii. 15. A Prophet will the Lord your God raise up of your brethren like E unto me; Him shall you hear. He assumes this Title to himself, dis­places all Rubbies; One is your Doctour, and Master, even Christ, Matth. xxiii. So, Heb. iii. 1. He is called, The Apostle, and High-Priest of our Profession. Ma [...]ch. iii. 1. The Angel of the Covenant.

[Page 129]Now this Prophetical Dignity of Christ, that he is the grand A Doctour of the Church, will appear, if we make these four En­quiries;

• 1. Enquire into his Authority, who hath authorized him;
• 2. Into his Sufficiencies;
• 3. Into his Priviledges;
• 4. Into his Discharge.

• 1. For his Authority; that is most full and ample: He hath a Commission from heaven: Warranted,
• • 1. By Predictions, and Prophecies; I will give thee for a Covenant of the people, for a light of the Gentiles, Isa. xlii. 6. to open B the blind eyes, to bring out the prisoners from the prison; and them that sit in darkness, out of the prison-house, vers. 7. The Spirit of the Lord God is upon me, because the Lord hath anointed me, to preach good tidings unto the meek; he hath sent me to bind up the broken­hearted, &c. Isa. lxi. 1. This Christ applies to himself, Luk. iv. 21. So, Ioh. xviii. 37. To this end was I born, and for this cause came I into the world, that I should bear witness unto the Truth. War­ranted,
  • 2. By his Fathers publick Inauguration at his Baptisme, C and now on Mount Tabor. This honour God put upon him; and hath now set him on Mount Zion, to preach the Law, whereof God spake unto him.
  • 3. By Signs and Wonders: Rabbi, we know that thou art a Teacher sent from God; for no man can do these miracles that thou d [...]est, except God be with him, Ioh. iii. 2. As Moses was sent, and authorized by a wonder-working Power; so Christ had his Commission seal'd up by mighty Works. Miracles are the rati­fication of his Doctrine. We must have Sigillum Ecclesiae, in ordi­nary Calling; or miraculous, in extraordinary.
• 2. For his Sufficiency: Whom God sends, he fits and ena­bles. D But Christ hath an All-sufficiency for an absolute Discharge of this great work. He had,
• • 1. The enablement of Knowledge: He is richly furnish­ed with all kind of Knowledge: In him are all the Treasures of Wisdome and Knowledge, Colos. ii. 3.
  • • 1. Treasures of Knowledge; i. e. Precious Knowledge, Saving Knowledge.
    • 2. Treasures of Knowledge; i. e. Plentiful Knowledge. We know but in part; but all the Counsel of God is made open to him. Solomon, who could speak of E every creature, was but ignorant, if compar'd with Christ. A greater Wisdome, then that of Solomon, was in him.
    • 3. Treasures; i. e. Hidden and Stored Knowledge was [Page 130] in him; those Secret mysteries that were laid up A in the bosom of Eternity, he had the Knowledge of.
  • Now this Knowledge is communicated to him, not, as to us, Studio & Industria; not, as to the Prophets, by Dreams, or Visi­ons, or Revelations of Angels: but by a clear, full, intimate view, and beholding of the God-Head, the Fountain of all sacred Knowledge. Christ had,
  • 2. The enablement of all other gracious endowments, the full assistance of the Spirit. All other Saints were limited and imperfect in these gifts. Moses was slow of speech; but his lips were full of grace. Paul was learned, but not eloquent; Apollos elo­quent, B but not so profound: But Christ had all; His lips drop down myrrh. Then, this assistance was continued, and constant. Those gratiae, that are gratis datae, are sometimes more full, some­times more sparing: Sometimes the dore of Utterance is opened to us, sometimes it is shut: Sometimes we have more assistance, sometimes less: But Christ had it alwayes in a full measure. As light is alwayes in the Sun, but the Ayr receives it, per modum co­ruscationis, unevenly, uncertainly.
• 3. For his Priviledges. These were far above all Pro­phets, Doctours, Instructers. Four main Priviledges he had; C
• • 1. Universality: He had an unlimited, and unbound­ed Commission; not onely to one Nation, but to the whole Church. Nay, not so onely to the present Church; but to the Church, present, past, and to come. All Prophecies were inspi­red by him: All the Prophets borrowed their light from him: All sate at the feet of this Gamaleel. The Spirit that spake in the Prophets, 'tis called, 1 Pet. i. 11. The Spirit of Christ. By this Spi­rit, Christ preach'd in Noah, to the old world, 1 Pet. iii. 19.
  • 2. He is Infallibilis Doctor; an unerring, and infallible Doctour and Teacher. He is not only wise, but Wisdome it self; D not only true, but Truth it self. We have an Infallibility of Rule and Direction, the Scripture: The Apostles had a further Infal­libility of Assistance, and Inspiration; but Christ was most natu­rally, and, of himself, Infallible. He is the faithful and true Wit­ness, Rev. iii. 14.
  • 3. He had Excellentiam Doctrinae, above all before him. Moses, and his followers, they were but Doctours of the Law, the Ministery of Condemnation: The Prophets, they were Ministers of the Promises; all, De bonis futuris: But Christ came with Performances: He brought life and immortality to light by the E Gospel, 2 Tim. i. 10. Tidings, and intimations are good; but real evidences, and performances, they are far more welcome.
  • 4. He is Efficax, a most Effectual and Prevailing Do­ctour: He hath made my mouth like a sharp sword, Isa. xlix. 2. So [Page 131] S. Iohn, Rev. xix. 15. Out of his mouth goes a sharp sword: Not in A ore gladii, but in gladio oris; His Teaching is inward and spiri­tual. Cathedram habet in coelo, qui docet cor: All others affect the ear; He onely speaks to the heart. He opens our understan­dings, that we may understand the Scriptures; He writes his Laws in our hearts. Lastly,
• 4. For his Discharge, it is with absolute Fidelity, with­out concealing any portion of Gods Truth. He gives up an ex­act account, Ioh. xvii. 8. I have given unto them the words which thou gavest me, and they have received them; and have known sure­ly that I came out from thee; and they have believed that thou didst B send me. Moses was faithful; Christ was as, nay above Moses, in all Fidelity. He lost none of his Sheep, whom the Father had committed to him. He preferred the preaching of his Father's Will, before his Food; more then his appointed Food. Moses, he took the account of the people; and again, when he dyed, the people accounted, to shew his Fidelity. So Christ; Not one whom thou gavest me, is lost, Ioh. xvii. 12.

More particularly; This Designation of the Person, it may be considered in these five distinguishing Respects: C

• 1. Respectively to the Father; Hear Him. He sends us to his Son. We have no voyce from the Father, but this bidding us to look for no voyce but from Christ. Pharaoh sends all, for corn, to Ioseph. Thus he discharges them from any more Visions and Revelations: there is now no other Urim, and Thummim, but this lively Oracle.
• 2. Respectively to Moses and Elias. Peter would gladly listen to them; that heavenly Conference much affected him. No, God discharges Moses and Elias; their Ministration is out of date. They have served their time, now he speaks to us by his Son. They were all like Ushers in the School, Christ is the grand-Teacher. D These Stars must set, now this Sun arises. They are com­pared to under-Tutours and Governours, till the time came, that we must be [...]. Before, he spake, Ut Iosephus, per Interpre­tem; now we see the face of Christ, and hear him speaking un­to us.
• 3. Respectively to the subordinate Ministers, and means of salvation; in their preaching still we must hear Him. What the Jews did blasphemously, we must devoutly; we must cry out, The voyce of God, and not of man. He that receives you, re­ceives me. Thus the Galathians receiv'd S. Paul, as an Angel of E God, even as Christ Iesus, Gal. iv. 14. He who spake by the mouth of his holy Prophets, speaks still. He who seeks a proof of Christs speaking in his Ministers, let him know, he despises not man, but God; take heed ye despise not him that speaks from heaven.
• [Page 132]4. Respectively to my Successour, to whom Christ should A give place; look for no more, Hear Him. This is the last time. There is no other means of salvation. The Law was imperfect, insufficient, therefore it is abolish'd; but surely they wil reverence my Son. His Gospel, it is Evangelium aeternum. Nobis non opus est curiositate post Christum, nec inquisitione post Evangelium.
• 5. Respectively to all that he shall teach. His Patent, it is general; no man was ever so authorized, but his Commission was limited. Christ hath an universal Charter. We must question nothing; not doubt of any point of his Doctrine, not in some cases, but to all purposes. B
• • 1. Quamvis supra rationem in mysteriis.
  • 2. Quamvis contra carnem in officiis.
  • 3. Quamvis ultra spem & possibilitatem in promissioni­bus.
  • 4. Quamvis contra Mosen & Elian in lege abroganda.

That's for the Designation of the Person, Him. Next is, Secondly, the Act, or Duty prescribed, Hear Him.

• 1. Hear Him; Not think of gazing upon him, and erecting up Tabernacles. He honours Christ most, not who imagines some voluntary service of his own; but who hears him, believes him, C obeys him. The obedient Ear honours him. Acknowledge him as my Son, listen to him, and believe in him; this is the truest honour we can do to Christ. Peter, like Martha, was troubled to entertain him; we must, like Mary, sit at his feet, and Hear Him.
• 2. Hear Him; Adore him, not onely as my Son; believe in him, not onely as your Saviour, In quo complacitus sum; but Hear Him, as your Law-giver. Christ comes with Commandments and Duties, and expects our attention to them, as well as to his Pro­mises. Set him up as thy Lord, and Ruler; and resolve to serve Iesus thy Lord. D

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THE SEVENTH A B SERMON ON