will put my words into his mouth and he shall speak unto them all that I shall command him and whosoever will not hearken unto him I will require it of him Which cannot be understood of any other Prophet but Christ the Messiah for it is said Deut. 34. 10 11. There arose not a Prophet in Israel like unto Moses who knew the Lord face to face in all the miracles and wonders which the Lord sent him to do But the Messias doth match and overmatch him he was a Man as Moses was for the Promise was made on that occasion let me hear the Voice of the Lord God no more nor see this great Fire that we dye not saith God they have well spoken I will raise up a Prophet like unto thee from among their Brethren he must be a Law-giver as Moses but of a more perfect Law he must be such an One as should see God face to face he is of a Divine Nature approved to the World by Miracles Signs and Wonders As Moses was so Christ Moses divided the Sea as dry Land Christ walked upon it Moses healed the bitter Waters that were sick Christ raised the dead All the prejudice is that he changed the Law of Moses into the Rites and Institutes of the Christian Religion Answ. That was necessary the substance being once come that the Shadowes and Ceremonies should be abolished and besides these were proper and peculiar to one Nation in the World namely Iudaea the Exercise permitted but in one only place of that Country namely Ierusalem whither they were all to repair three times each year but the Messias Law was to be common to all men serves for all Countries Times Places Persons for he was to be the Light of the Gentiles as well as the Glory of his people Israel how should Nations so far distant from Ierusalem repair thrice every year or a Woman dwelling in England or America repair thither for purification after every Child-birth Lev. 12. When Moses delivered the Law to them Deut. 18. 15. The Lord thy God will raise thee up a Prophet like unto me unto him shalt thou hearken And the Prophets when they prophesie of his Law Isa. 2. 3. The Law shall go forth out of Sion and the word of God from Ierusalem Moses's Law was published from Sinai not from Sion but the preaching of the Gospel begun at Ierusalem and from thence was spread over all the World Again it is said Isa. 42. 4. The Isles shall wait for his Law that is the Maritime Countries I pursue it no farther now 2. To us Christians Our Religion is true Oh let us be true in the profession of it otherwise it will little help us in the day of our Accounts 2 Thes. 1. 8. Taking vengeance on them that know not God and that obey not the Gospel of our Lord Iesus Christ. You stand upon the Vantage-ground but are not Taller in Stature than Heathens and Iews Disciples in Name not in Deed Ioh. 8. 31. If ye continue in my words then are ye my disciples indeed Christians of Letter not of the Spirit Oh Reverence Christ if Moses and Elias did him Homage When we have found Truth let us look after Life and having owned the true Religion express the Power of it II. The next thing we learn is the Necessity and Value of Christs Death For Moses and Elias insist upon his Decease at Ierusalem which quite contradicteth the Iewish deceit and establisheth the Christian Hope The Death of Christ for our Redemption is the great Article of the Christian Faith the thing foretold and prefigured by Law and Prophets Luk. 24. 44. and the ground of our Comfort and Peace Isa. 53. 4 5. Surely he hath born our griefs and carried our sorrows yet we did esteem him stricken smitten of God and afflicted But he was wounded for our Transgressions he was bruised for our Iniquities the chastisement of our Peace was upon him and with his stripes are we healed Let us Consider 1. The Notions by which Christs Death is set forth 2. The Necessity of it First The Notions by which Christs death is set forth Two solemn ones A Ransom And A Mediatorial Sacrifice 1. A Ransom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 20. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 2. 6. Who gave himself a Ransom for all A Ransome is a Price given to a Judge or one that hath power of life and death for to save the life of one capitally Guilty or by Law bound to suffer death or some other evil and punishment This was our Case God was the supream Judge before whose Tribunal Man standeth guilty and liable to death but Christ interposed that we might be spared Iob 33. 24. deliver him from going down to the Pit for I have found a Ransom There is a Price or Recompence given in our stead 2. A Mediatorial Sacrifice Isa. 53. 3 When thou shalt make his soul an offering for sin Eph. 5. 2. Christ hath loved us and hath given himself for us an offering and a sacrifice to God for a sweet smelling savour He hath undertook the Expiation of our sins and the propitiating of God Gods provoked Justice would not acquit the Controversie it had against us till it were appeased by a proper Sacrifice 1 Ioh. 2. 2. He is the propitiation for our sins Secondly The Necessity of it 1. The sins and guilty Fears of Mankind needeth such a Remedy we are naturally sensible that the punishment of death is deserved and due to us by the Law of God Rom. 1. 32. They which commit such things are worthy of death Now these Fears are not easily appeased Micah 6. 6 7. Wherewith shall I come before the Lord and bow my self before the high God shall I come before him with burnt-offerings with calves of a year old Will the Lord be pleased with thousands of rams or with ten thousands of rivers of Oyle Shall I give my first-horn for my transgression the fruit of my body for the sin of my seul Christ came and died to free us from them that we might serve God chearfully Heb. 2. 14 15. Forasmuch then as the children are partakers of flesh and blood he also himself took part of the same that through death he might destroy him that had the power of death that is the devil Heb. 9. 14. How much more shall the blood of Christ who through the eternal spirit offered himself without spot to God purge your consciences from dead works to serve the living God 2. The Glory of God requires it 1. To declare his Justice Rom. 3. 25 26. Whom God hath set forth to be a propitiation through faith in his blood to delare his Righteousness for the Remission of sins that are past through the forbearance of God To declare I say at this time his righteousness that he might be just and the justifier of him which believeth in Iesus If God will pardon sin there must be a fit means to
man shall send forth his Angels and they shall gather out of his kingdom all things that do offend 7. The Conference of the Blessed Saints we shall be with them speak to them hear them speak to us though not after an earthly manner We have now Bodies and so Tongues and Lips which are the Instrument of Speech Ears which are the Instruments of Hearing now these would seem vain and to no purpose if there were no use of Speech and Hearing It was a blessed thing for Peter Iames and Iohn to stand by and hear the conference between Christ Moses and Elias 1 King 10. 8. Happy are thy men happy are these thy servants which stand continually before thee and hear thy Wisdom Much more may it be said here USE Well then Christian Religion is True Christs Death Necessary Eternal Life Certain Oh let our Time and Hearts and Care be taken up about these great and glorious things Meditate on them seek after them first begin with the sureness of Christian Doctrine that you may lay a good Foundation that Christ is the Teacher of the Church who hath brought life and immortality to light through the Gospel 2 Tim. 1. 10. then penitently sue out your Pardon in the name of Christ depending on the Merit of his Death and make this Eternal Life and Happiness your choice and the scope of your Life and Conversation 2 Cor. 4. 18. While we look not at the things which are seen but at the things which are not seen for the things which are seen are temporal but the things which are not seen are Eternal SERMON IV. MATTH 17. 4. Then answered Peter and said unto Iesus Lord it is good for us to be here if thou wilt let us make three Tabernacles one for Thee and one for Moses and one for Elias With LUKE 9. 32 33. But Peter and they that were with him were heavy with sleep and when they were awake they saw his Glory and the two men that stood with him And it came to pass as they departed from him Peter said unto Iesus Master it is good for us to be here and let us make three Tabernacles one for Thee and one for Moses and one for Elias not knowing what he said WE are upon the Adjuncts of Christs Transfiguration The first was the Appearance of Moses and Elias talking with him The Second is the entertainment which the Apostles gave to this glorious dispensation or their behaviour under it Three Things are Observable 1. Their Posture for some while and Peter and they that were with him were heavy with sleep 2. Peters Motion when they were awake let us build here three Tabernacles 3. The Censure of it not knowing what he said First Their Posture after the Transfiguration was begun and Peter and they that were with him were heavy with sleep This sleep might arise either from a common natural cause or from a special cause peculiar to this dispensation 1. A common natural cause being tyred with labour in ascending the Mountain for it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exceeding high Or it was with watching for they tarried there all night and Christ continued long in Prayer and possibly being a little withdrawn from them as in his Agonies he was Transfigured before them 2. The special cause of this sleep was the extraordinary Apparition as the Prophets often were in a deep sleep and trance when they saw the like Dan. 8. 18. As the Angel Gabriel was speaking to me I fell into a deep sleep with my face towards the ground Again Dan. 10. 9. When I heard his voice then was I in a deep sleep So the Prophet Zechariah in the midst of his Visions Zech. 4. 1. The Angel of the Lord wakened me as one in a deep sleep any eminent passion causeth sleep and they were astonished so with these visions and representations that nature fainted under them and they fell into a sleep so the Apostles seeing Christ in the midst of fervent Prayers Transfigured before them Now whether it came from the one cause or from the other we must conclude this sleep was a weakness on their parts but directed and overruled by God for just and wise Reasons 1. It was a weakness and infirmity on their part for questionless they were to attend with all vigilancy to this manifestation of our Saviours glory and observe the passages of it why else did he take them into the Mountain a part but as Witnesses of it as they were to watch in his Agonies so in his Transfiguration it was a fault then Mat. 26. 40. When he cometh he findeth them asleep What could you not watch with me one hour But the best men are clogged with humane infirmities in the most glorious manifestations of God to them 2. The Providence of God is to be observed in this sleep that which came to pass through their Fault was ordered by Gods Providence for if they had been awake they had heard all the discourse that passed between Christ and the two great Prophets which neither their present condition nor the state of the time did permit Christ had told them that he should suffer an ignominious death which they did not throughly understand nor could they reconcile it with the present thoughts which they had of the Messiah nor was it fit for them to hear all how the death of Christ was foretold in the Prophesies prefigured in the Sacrifices shadowed out in all the rest of the Types of the Law and sung of in the book of Psalms to satisfie the Justice of God and open a way for his Mercy and the gift of the Holy Spirit Christ would not have the great work of his dying hindered and these things they were not to learn from Moses and Elias but he would teach them himself after the Resurrection Luke 24. 44 45 46. These are the words that I spake unto you while I was yet with you that all things must be fulfilled which were written in the Law of Moses and in the Prophets and in the Psalms concerning me then opened he their eyes that they might understand the Scriptures and said unto them thus it is written and thus it behoved Christ to suffer and to rise from the dead the third day And the full knowledge of them was reserved till the pouring out of the Spirit on the day of Pentecost if they had heard them now they would have begotten scruples and troublesome thoughts in their minds and hindered the present service Observe hence our weakness during the time we are invironed with mortality that we cannot bear up long under spiritual duties either our hearts are soon overcharged with wonder astonishment or else we yield to natural infirmities however let it be a warning to us against sleepiness in the worship of God It is true the best may be surprized with it as here Christs Disciples yet it was a sin in them to be asleep when Christ was at Prayers and it
censure of the Holy Ghost Luke saith not knowing what he said In Mark chap. 9. 6. He wist not what to say for they were sore afraid They were words of a man in a Rapture or surprized with great astonishment There were two affections dazled with the Majesty of this Glory and transported with joy there was also a great fright usually 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such things as bring a hurt occasion fear and also things of excellent Glory such as surpass our present meanness as here the change of Christs Person and the glorious Appearance of the great Prophets so long since separated from the commerce of mankind Observe before we proceed the inconvenience of great and excessive Passions they make us speak we know not what Peter is an instance in Scripture let us keep to him you see him surprized with a great passion of fear when at Christs command a great draught of Fish came to hand in an unlikely time Luke 5. 8 9. Depart from me for I am a sinful man O Lord. For he was astonished and all that were with him at the draught of Fishes that they had taken you find him at other times transported with a passion of excessive Reverence or Humility Iohn 13. 8. Lord thou shalt never wash my feet With a passion of Love or Pity to his Master Lord let it be far from thee this shall not be unto thee when his Master had foretold his death Mark 16. 22. in case of contempt of Christ here with a passion of joy or ravishment or transport of soul Lord it is good for us to be here Now all these passions were religiously exercised but it is dangerous when Religion which should bridle and govern our passions is made the matter and fuel of them Passionate joy or passionate fear passionate reverence or passionate zeal and anger may easily transport us to some uncomely action or motion for though in all these there was Religion at top yet sin at the bottom and therefore you see how much it concerneth us to moderate and reduce our selves to a due temper for passion causeth us to do things without and against reason yea to speak and do we know not what and when Religious matters over heat our affections we may erre exceedingly Now having opened this part of the History let us observe something that conduceth to our practical instruction I. Doctrine That the state and condition of the glorified Saints is a most delightful state and condition For when Peter had but a glimpse of it in the transfiguration of Christ it seemed so ravishing and transporting that here would he abide and stay by it so was he affected with joy in the company and presence of Christ and Moses and Elias appearing with him that all his natural comforts and relations were forgotten This would compensate all if once we be gotten into this blessed estate we shall never desire to come out of it and part with it this which the Disciples had was but a little glimpse and tast of the Life to come this must needs be so it is called joy Mat. 25. 21. Enter thou into the joy of thy Lord and fulness of joy Psal. 16. 11. In thy presence there is fulness of joy at thy right hand there are pleasures for evermore no better estate can be expected The Soul is at rest as having obtained its end And it is also proved by the priviledges and benefits the Saints shall enjoy in the world to come 1. A Freedom from all Evil which here are matter of Grief to us And 2. The Fruition of all Good which may any way bring Ioy and Delight and Contentment 1. There is a Freedom from all Evil. There is a twofold evil either of Sin or Punishment In Heaven there is neither Sin nor Misery 1. To begin with sin that is the worst evil because it maketh us hateful to God and grieveth the Saints most Rom. 7. 24. Oh wretched man that I am who shall deliver me from the body of this Death If any man had cause to complain of Afflictions Paul much more being often imprisoned whipped stoned but his lusts troubled him more then scourges and his captivity to the Law of sin more then Prisons Gods children are most weary of the World because they are sinning here whilst others are glorifying of God and enjoying God and the company of his blessed Ones Now in Heaven there is no sin Eph. 5. 27. there is neither spot nor blemish nor wrinkle on the face of the glorified Saints their faces were once as black as yours But now they are washed in the Lambs blood and fully cleansed now with much ado we mortifie sin but then it is nullified but if we subdue the power of sin we do not get rid of the being of it but then we are rid of all at once of all sin and temptation to sin There was a Serpent a tempter in Paradise but there is none in Heaven the devil is shut out and the old man is left in the Grave never to rise more 2. There is not the least evil of Affliction Rev. 21. 4. All tears shall be wiped away from their eyes whatsoever is painful and burdensome to nature is a fruit of sin a brand and mark of our Rebellion against God Therefore when sin is done away Affliction which is the fruit of it is done away also In Hell there is Evil and onely Evil in Heaven Happiness and onely Happiness here our wounds are healed but the scars remain something to put us in mind that we have sin yet dwelling in us but there all the effects of it cease there is neither death nor sorrow nor crying nor any more pain 2. They shall enjoy all Good things which shall bring Joy and Comfort to them in blessedness there is a confluence of all Good our joyes are full and eternal 1. There is the immediate sight and presence of God and Jesus Christ who shall be all in all to them 1 Cor. 13. 12. Now we see through a glass darkly but then face to face now I know in part then shall I know as also I am known And John 17. 24. Father I will that they also whom thou hast given me be with me where I am that they may behold my glory which thou hast given me for thou lovest me before the foundation of the World We are brought into the presence of him who is blessedness it self 2. The society of all the blessed Angels and Saints glorified Mat. 8. 11. Many shall come from the East and West and shall sit down with Abraham and Isaac and Iacob in the Kingdom of Heaven 3. The perfection of all Heavenly gifts both in soul and body 1. In Soul that is the Heaven of Heaven 1 Iohn 3. 2. Now are we the sons of God but it doth not yet appear what we shall be but this we know that when he shall appear we shall be like him for we shall see him
that believeth will not make hast but he that believeth not is precipitant must have Gods Mercy Power and Goodness manifested to them in their own way and time 3. Some will not be satisfied as to their spiritual Estate without some sensible proof or such kind of Assurance as God usually vouchsafeth not to his people As suppose they must be fed with spiritual dainties and overflow with sensible consolation in every holy duty or else they are filled with disquieting thoughts about their acceptance with God We must have matters of Faith put under the view and feeling of sense or else we will not take comfort in them But we mustnot limit God to give proofs of his Love nor prescribe such signs as are not promised by him but study our case in the Word For God will not alwayes treat us by sensible experience Thomas is allowed to touch Christ but Mary is not allowed to touch him Ioh. 20. 17. compared with verse 27. 2. In a way of Presumption so we tempt God when without any warrant we presume of Gods Power and Providence As here the devil tempted Christ to cast himself down from the pinacle of the Temple to try if he would take the charge of him in the Fall whereupon Christ replyeth Thou shalt not tempt the Lord thy God Now this is done several ways 1 When we presume upon Gods help forsaking the ordinary way and means Christ would not throw himself down when he could go down by the stairs or steps of the Temple Down stairs and over the battlements is not all one Christ that could walk upon the Sea in the distress of his Disciples in ordinary cases taketh a Ship Whosoever will not use the ordinary means that God hath appointed but in ordinary cases expects extraordinary supplies tempteth God God is able to bring water out of the Rock when there is nothing but Rock and Stone but when we may hope to find spring-water we must dig for it God can rain Manna out of heaven but when the Soil will bear Corn we must Till it When Elisha was in a little Village not able to defend him from the Syrians he had Chariots and Horsemen of Fire to defend him 2 King 6. 17. but when he was in Samaria a strong walled town and the King of Israel sent to fetch his head he said to those that were with him shut the door ver 32. Christ in the Wilderness miraculously fed many but near the City he sent his disciples to buy bread Ioh. 4. 8. When the Church of God had need of able helps at first Gifts were miraculously conferred but afterwards every man to his study 1 Tim. 4. 15. Meditate upon these things give thy self wholly to them that thy profiting may appear to all In short Gods Omnipotency is for that time discharged when we have ordinary means to help our selves To disdain ordinary means and expect extraordinary is as if a man should put off his cloathes and then expect God should keep him from cold 2 When we expect the End without the Means If Hezekiah had refused the bunch of Figs or Paul's companions to tarry in the Ship they had tempted God When we desire any blessing we must not refuse or neglect any good means for attaining of it In spiritual things this is very usual men hope to have the End without the Means In temporal things we will soon confess there must be means used for if any would not work neither should he eat 2 Thes. 3. 10. In warfare no victory is to be hoped for without fighting only in spiritual matters we think to do well enough though we never put to our endeavors to cry for knowledge and to dig for it this is a tempting of God Prov. 2. 3 4 5. If thou criest after knowledge and liftest up thy voice for understanding if thou seekest her as silver and searchest for her as for hid treasures Then shalt thou understand the fear of the Lord and find the knowledge of God We dream of Heaven when there is no Mortification no exercising our selves unto Godliness A great many say as Balaam did Let me die the death of the righteous and let my last end be like his Numb 23. 10. but they care not for living the life of the Righteous If they can but charm themselves into a secure presumption of Salvation they never give diligence to make their Calling and Election sure This cometh from hardness of Heart not strength of Faith Many defer their Conversion to the last and then think that in the twinkling of an eye they shall in a trice be in Heaven with Elias in a Whirle-wind It was a Prayer of Sir Thomas More Domine Deus fac me in iis consequendis operam collocare pro quibus obtinendis te orare soleo Lord make me to bestow pains in getting those things for the obtaining of which I use to pray to thee Otherwise we tempt God 3 When without Call we rush into any danger or throw our selves into it with an expectation God will fetch us off again As if Christ when no body went about to thrust him down should wilfully have cast himself down Whether the danger be certain or inevitable or very probable we must not throw our selves on it but when God calls us then we may expect his help according to his promise as to go into places or houses infected In spiritual cases it is often done men that by often experience have found such and such things to be occasions to them of sinning yet presume to do the same again These tempt God ride into the Devils quarters go into dangerous Places and Companies where they are like to be corrupted as Peter went into the High Priests Hall and those that go to live in Popish Families We pray that we be not led into temptations but when we lead our selves what shall become of us as we do when we cast our selves upon Temptations and dangerous occasions of sin 4 When we undertake things for which we are not fitted and prepared either habitually or actually As to speak largely without Meditation when an unlearned man undertakes the handling a weighty Controversie and a good cause wanteth shoulders we tempt God When we undertake things above bodily strength all will condemn us so to undertake things that we have no ability to perform is unlawful The sons of Sceva would take upon them to Exorcise the Devil and the man in whom the evil spirit was leapt on them and overcame them and prevailed against them so that they fied out of that house naked and wounded Act. 19. 16. 5 Another sort of tempting God is when we come to him with an Idol in our hearts that is when people are resolved of a thing they will go and ask counsel of God In all matters we resolve on we are to take Gods leave and counsel and blessing but they first resolve and then ask Gods Counsel And therefore God saith
the Angel of the Lord delivered Peter out of Prison Acts 12. 7. And behold the angel of the Lord came upon him and a light shined in the prison and he smote Peter on the side and raised him up saying Arise up quickly and his chains fell off from his hands c. but he doth not give thanks to the Angel but to God ver 11. Now I know of a surety that the Lord hath sent his angel and hath delivered me c. He directeth it to God not to the creature The Angels do us many favours all the thanks we do them is that we do not offend them by our sins against God other gratitude they expect not 6. Their last office is at Death and Judgment In death to convey our souls to Christ Luk. 16. 22. And it came to pass that the beggar dyed and was carried by the angels into Abraham's bosom that so we may enjoy our rest in heaven In the last day they will gather the bodies of Christs Redeemed ones from all parts of the World after they have been resolved into dust and mingled with the dust of other men that every Saint may have his own body again wherein he hath obeyed and glorified God Matth. 24. 31. And he shall send his angels with a great sound of a trumpet and they shall gather together his elect from the four winds from one end of heaven to the other That is from all parts and quarters of the World that their Souls may return to their old beloved habitations and then both in body and in soul they may be for ever with the Lord. USE Now this is a great comfort to the Church and People of God when the Powers and Principalities on earth are employed against them to consider what Powers and Principalities attend upon Christ. We serve such a Master as hath authority over the holy Angels to employ them at his pleasure and in their darkest condition his people feel the benefit of it As the Angel of the Lord appeared to Paul in a dreadful storm Acts 27. 23 24. There stood by me this night the angel of the Lord whose I am and whom I serve saying Fear not Paul c. So to Christ in his Agonies Luk. 22. 43. There appeared an angel to him from heaven strengthning him So against Satan the good Angels are ready to comfort us as the evil Angels are ready to trouble and tempt us Let us then look to God at whose direction they are sent to help and comfort us Doct. V. If God taketh away ordinary helpes from us he can supply us by means Extraordinary As he did Christ's hunger by the Ministry of Angels Therefore till Gods power be wasted there is no room for despair We must not limit the Holy One of Israel to our ways and means as they did Psal. 78. 41. They turned back and tempted God and limited the Holy One of Israel THE TRANSFIGURATION OF CHRIST SERMON I. Matthew 17. 1. And after six dayes Iesus taketh Peter Iames and Iohn his brother and bringeth them into an high mountain apart With Luke 9. 28. It came to pass about an eight dayes after these sayings he took Peter and Iohn and Iames and went up into a mountain to pray I Mean to handle the Transfiguration of Christ which was 1. A solemn Confirmation of his Person and Office 2. A pledge of that glorious estate which is reserved for us in Heaven 1. It was a confirmation of his Person and Office as appeareth Matth. 17. 5. This is my beloved Son in whom I am well pleased hear ye him So Peter who was one present urgeth it 2 Pet. 3. 16 17 18. We have not followed cunningly devised Fables when we made known unto you the power and coming of our Lord Jesus Christ but were eye-witnesses of His Majesty For he received from God the Father Honour and Glory when there came such a voice to him from the excellent Glory This is my beloved Son in whom I am well pleased And this voice which came from Heaven we heard when we were with him in the Holy Mount and Iohn also Iohn 1. 14. We beheld his glory as the glory of the onely begotten of the Father they were Eye and Ear-witnesses and therefore could affirm the certainty of this Doctrine 2. It is a pledge of our glorious estate for Christs Body was adorned with heavenly Glory and he had spoken chap. 16. 27. of his coming in the glory of the Father and now he gives his Disciples a pledge and earnest of it In this Introduction four things are observable 1. The Time after six days 2. The Persons whom he takes with him Peter Iames and Iohn 3. The Place he bringeth them to into an high Mountain apart 4. The Preparative action he went up into a Mountain to pray First The Time The Evangelist Luke saith about an eight dayes Matthew and Mark after six days The Reconciliation is easie Matthew and Mark spake of the space of Time between the day of Prediction and the day of Transfiguration exclusively Luke includeth them both The Jews called that flux of time between one Sabbath and another eight dayes including not onely the intervening week but both the Sabbaths according to their custom Luke speaketh Matthew of the time between Secondly The Persons chosen to attend him in this Action Peter Iames and Iohn 1. Why Three 2. Why Those three 1. Why Three so great an Action as this was needed valuable Testimony for the Law saith in the mouth of two or three Witnesses every thing shall be established Deut. 17. 6. Now Christ would go to the utmost of the Law and would have not two onely but three Witnesses as the Apostle speaks of three Witnesses in Heaven and three on Earth 1 Iohn 5. 7 8. so here are three and three three from Heaven God the Father Moses and Elias and three from Earth Peter Iames and Iohn 2. Why those Three Many give divers reasons Peter had led the way to the rest in that notable confession of Christ Matth. 16. 16. and is conceived to have some primacy for the orderly beginning of Actions in the Colledge of the Apostles Iames was the first Apostle who shed his bloud for Christ Acts 12. 2. and Iohn was the most long lived of them all and so could the longer give testimony of those things which he heard and saw till the Church was well gathered and setled Others give other Reasons but to leave conjectures it is certain that these had many singular favours afforded them above the rest of the twelve as appeareth partly in this that Christ changed their names calling Peter Cephas or a stone and the other two Boanerges sons of Thunder which was a token that Christ loved these more then the rest Yea among these Iohn was his bosome Favorite and therefore called often the Disciple whom Jesus loved Partly because he was in the whole course of his life more intimate with these
Lord face to face and spake with him as a man doth with his Friend and Elias 1 Kings 19. Both had fasted fourty days as Christ also did therefore conveniently were these chosen 3. With respect to our Profit and Instruction Christ would not choose two Angels for this service but two Men. Here the business was not to see glorified Spirits but glorified Bodies therefore the Angels having no Bodies of their own and must appear in assumed Bodies if in any are not fit therefore two Men that had Bodies wherein they might appear But you will say if two men must appear in glorified Bodies why not Enoch rather then Moses who was translated into Heaven and remaineth there with a glorified Body as well as Elias Answ. Enoch had no publick charge Enoch lived before the legal dispensation these both belonged to it and were chief in it of great Authority among the Jews Enoch hath an honourable Testimony in the Word of God but had no publick office and charge in the Church which the other two had and managed with great Fidelity By the appearance of Moses the whole legal Oeconomy is supposed to appear in his Person and by the appearance of Elias the Prophetical Ministry which was a kind of Chancery to the Law is supposed to appear also Both do as it were deliver over to Christ their whole dispensation and lay it down at his feet as the Magistrates that are to go out of office solemnly resign the ensigns of their Authority to him that succeedeth and also they come both to reverence the majesty of their supream Lord. In short it is for our comfort that one that died and one alive in glory should come to shew that Christ is Lord of quick and dead Rom. 14. 9. Moses was dead Elias translated these two come the one to give a pledge of the glory of the World to come the other of the Resurrection of the dead which is the way and introduction to it and both these persons come to attend and adore our Saviour and do homage to him Secondly They appeared in glory that is in a corporeal shape shining with brightness glory as Christs body did bating only for the degree proportion that ther might be a difference between the Lord and his Servants Now whether they appeared in Bodies formed and assumed for the present purpose and to be laid down again as we do our Garments or in their own proper Bodies is often disputed by Interpreters upon this occasion That they appeared in bodies is certain for bodily acts and properties are ascribed to them as their talking with Christ their being seen by the Apostles for a spirit cannot be seen If in bodies why not their own It is as easie to the Lord to cause them to appear in their own bodies as in a body assumed for this special purpose and service and they were known by the Disciples to be Moses and Elias not by the external Lineaments for they never saw them in person before but either were made known to them by some internal Revelation or by Christs words or by some words of Moses and Elias themselves but which way soever they knew them certain it is they knew them and took them to be Moses and Elias therefore Moses and Elias they were both as to Soul and Body The Apostles that were admitted to this Transfiguration were not to be deceived by a false appearance for they were admitted to be confirmed in the Truth of Christs Person and Office that by what they saw they might confirm others How would it weaken the Testimony if what they saw appearing before them in glory were not the bodies of Moses and Elias but only other bodies assumed Concerning Elias the matter is without difficulty for since he saw not death but was translated both body and soul into Heaven why should he lay down his own body and take another to come and serve Christ upon this occasion cause sufficient there was why he should come from the blessedness of Heaven to Mount Tabor no cause why he should lay aside his own proper body It is no loss nor trouble but advantage to blessed and heavenly Creatures to be serviceable to their Redeemers Glory though it be to come out of the other into this World But concerning Moses the matter is more doubtful we read that he died in Mount Nebo and his body was buried by God in the Plains of Moab so that his Grave was known to no man unto this day Deut. 34. 5 6. Some think it was preserved from putrefaction by the extraordinary power of God that he might resume it at this time The Jews say that God sucked out Moses soul from his body with a kiss and afterwards restored it again and so he liveth in immortality but he that looketh for Divinity among the Jewish Rabbins will much sooner find a ridiculous Fable then any sound Doctrine suffice it to us that he was really dead and buryed and his body mouldred into dust as our bodies are and now on this special occasion raised out of the dust but after this whether it were laid down in dust again or carryed into Heaven it is not for us to determine it may be either according to the Analogy of the Christian Faith if his body returned to corruption again surely it is a great honour that it was raised up for this special use I say it was a great joy to these Prophets to see all their predictions fulfilled in Christ. If we say it entered into Glory what inconvenience was there If God would indulge him this peculiar Prerogative to be raised from the dead and enjoy blessedness both in soul and body before the last day He granted it to Enoch and Elias and those who came out of their Graves after Christs death Matth. 27. 53. the great Harvest is at the last day but some first-fruits before Secondly Their Conference with our Saviour they talked with him saith Matthew they spake of his decease which he should accomplish at Ierusalem saith Luke they talked with Christ not with the Apostles here is an Apparition to them but no parley and intercourse between them and the glorified Saints The Saints that are glorified are out of the sphere of commerce of the living nay it is a question whether they heard at all what was said to Christ but of that in the next verse Here observe three things 1. What they spake of Christs death 2. The notion by which his death is set forth it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. The necessity of undergoing it in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he should accomplish at Jerusalem 1. What they spake of none could divine unless it had been told us and the Evangelist Luke telleth us that it was of his death This Argument was chosen 1. Because it was at hand the next solemn Mediatory Action after this was his Death and Bloody sufferings after he was Transfigured in
Christ is the Beloved Son of God in whom he is well pleased 1. I shall open this Testimony given to Christ. 2. Speak of the importance and weight of it I. Of the Testimony given to Christ. 1. Let me open the term that expresseth his Filiation that he is Gods Son Christ is the son of God properly so called a Son only begotten Iohn 3. 16. God so loved the World that he gave his onely begotten Son Eternally begotten Prov. 8. 22 23. I was set up from everlasting the Lord possessed me in the beginning of his way before his works of old A Son coequal with his Father Iohn 5. 18. The Jews sought to kill him because he said God was his Father making himself equal with God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his own proper Father So co-essential of the same substance with his Father Iohn 1. 1. In the beginning was the Word and the Word was with God and the Word was God Now thus is he the Son of God Why is it mentioned there 1. To shew the special dignity of Christ above all others he is the Son of God Christians are the Sons of God but in a different manner he by nature we by Adoption Tho God have many sonsby Creation and Adoption yet Christ is his Son in a peculiar proper way by eternal Generation and communication of the same Essence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Son that beloved Son so a Son as none else is the son of God properly so called 2. To distinguish him from Moses and the Prophets from Moses Heb. 3. 5 6. Moses verily was faithful in all his house as a servant but Christ as a son over his own house whose house we are c. so from the rest of the Prophets Heb. 1. 1 2. God at sundry times and in divers manners spake in times past unto the fathers by the Prophets but hath in these last days spoken to us by his Son whom he hath appointed heir of all things by whom also he made the World This is the great Doctor of the Church now as to meekness above Moses as to zeal above Elias as to familiarity and communion he was with God and was God 3. To shew the old Prophesies were fulfilled which foretold the union of the two Natures in his Person the predictions concerning one whose name should be Immanuel God with us and who should save and redeem the Church Isa. 7. 14. And of a child that should be the Mighty God the Everlasting Father Isa. 9. 6. This the Prophets foretold that he should be God and the Son of God Micah 5. 2. His going forth is from Everlasting though born at Bethlehem so the bud of the Lord and the fruit of the Earth Isa. 4. 2. The man Gods fellow Zech. 13. 7. and in many other places the union of the two Natures is asserted 2. He is the beloved Son 1. That God loved Christ Christ is the object of his Fathers Love both as the second Person and as Mediator As the second Person of the Trinity two things are wont to attract love nearness and likeness they are both here nearness he was in the bosome of the Father Iohn 1. 18. The only begotten Son which is in the bosome of the Father he hath declared him Likeness is another loadstone of Affliction Heb. 1. 3. He is the brightness of his Glory and the express Image of his Person such as the Father is so is Christ. 2. As Mediator so God loveth him on the account of his obedience Iohn 10. 17. Therefore doth my Father love me because I lay down my life for the Sheep Iohn 3. 35. The Father hath loved him and put all things into his hand the Father approved Christs undertaking for sinners delighted in it as an excellent way of glorifying his name and recovering poor creatures out of their lost condition and rested satisfied and was pleased with his death as a sufficient ransom for poor souls Well then God loved him so as to trust the souls of all mankind in his hands and to appoint him to be the great Mediator to end all differences between him and us and the more he doth in pursuance of his Office the more beloved he is and acceptable to God 2. The testimony of his love to him as Mediator for his unspeakable rejoycing in him as second person in the Trinity we are not competent judges of It is described Prov. 8. 30. I was dayly his delight rejoycing alwayes before him The mutual complacency which the divine persons take in one another is there set forth God delighted in Christ and Christ in God But in the second love as Mediator God expressed his love to him in two things the gift of the Spirit and the Glory of his humane nature 1. The gift of the Spirit Iohn 6. 34. God giveth not the Spirit in measure to him for the Father loveth the Son and hath put all things into his hands This was the great expression of his love to Christ as Mediator not to make him a visible Monarch of the World but by the gift of his Spirit to be head of the Church 2. The other expression of his love to him as Mediator was the gift of Everlasting Glory Iohn 17. 24. Father I will that those whom thou hast given me should be where I am and behold my glory for thou hast loved me before the foundation of the World Gods love to Christ as Mediator was manifested in exalting him to glory and this Everlasting These are the great expresses of Gods love to Christ as God incarnate or appearing in our nature 3. Why is it put here 1. To shew the end for which Christ came to represent the amiableness of God that he is Love 1 Iohn 4. 8. and hath love for his children Christ is the pattern of all for he is first beloved and the great instance and demonstration of Gods love to the World 2. To intimate the redundancy of this Love it over-floweth to us for Christ being beloved we are beloved also Eph. 1. 6. he hath made us accepted in the beloved to the praise of his glorious Grace It is an overflowing Love he is loved and all that have an interest in him are loved There is a twofold love in God the love of Benevolence and complacency The Elect from all Eternity are loved by God with a love of Benevolence whereby he willed good unto them and decrees to bestow good upon them but the love of complacency and delight is that love whereby God accepteth us delighteth in us when he hath made us lovely as his own children reconciled them by the death of Christ renewed them by the Spirit of Christ and furnished them with all the Graces which make us acceptable to him and precious in his sight 3. To shew the kind and manner of the expressing of his love to his redeemed ones Christ prayed Iohn 17. 23. That the World may know that thou hast loved them as