Twenty-Five Sermons, Sermons 2 · Sermon 4

Twenty-Five Sermons · Sermons 2 · Sermon 4

p. 79THE FOURTH ABSERMON ON

S. LUKE ix. 31, 32.

Who appeared in Glory, and spake of his Decease, which he should accomplish at Ierusalem.

But Peter, and they that were with him, were heavy with sleep: and when they were awake, they saw his Glory, and the two Men that stood with him.

WE have seen, in general, the summ of this Conference about Christ's Decease: Now look upon it more particularly, and with Daccommodation 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 Epremeditation 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 p. 80serious meditation of his Death and Passion. The thoughts of Aour 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 Bown 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 CDeath, 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 Dbeen, 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 Eus 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 p. 81is a good land! should incourage us to endure any thing: Let Aus 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 Buse 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 Cthoughts.

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. DThat'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, Ewas 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 p. 82our life is called, the time of a souldier; the stay of a wayfaring Aman; 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 onelyonly. Solomon calls it, A returning of the soul to God, Eccles. xii. 7. Immortality is a part of that Image of God, Bwhich 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 onelyonly 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, Cand 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 Dselves 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; Ebut 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 p. 83themselves any victuals, Exod. xii. 39. but they did it in Atheir 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, Band 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 Chouse 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; foreign. It is Active, not Passive; not to be fulfilled upon him, but by him; he himself to accomplish. Christ's DDeath, 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 onelyonly. A wicked man, Death gnaws upon him, he is snatch'd to Death; Ea 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.

p. 84Now this under-going of death, it is called an accomplishing, Aa 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. BThis 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.

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 Dof 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 Eand 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 p. 85not onelyonly commanded to be slain, but on what day, in what Aplace 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 BExodus 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 Cbeasts, 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, Dperishes; 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 Eblessing, 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 p. 86this glorious Transfiguration. v. 32. It represents the Apostles Ain 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 Bthe 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 Cthou 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. DThis 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 Eare 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 p. 87practice, who, like Solomon's sluggard, Fold up themselves in sleep; Aand 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. BBut 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 Chis 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 Dmake 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 Eof 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.

p. 884. Sometimes prophaneness, and neglect, and contempt Aof 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.

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.

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 DLord 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 Exx. 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 p. 89Phrenetici, Aug. They shall awaken out of a lethargie, and fall Ainto 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 Bquick-witted, and apprehensive; but in the things of God, the greatest manifestation doth not affect us. The natural man, foreign, 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 Cmust 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 Dupon him; and lo, an horrour of great darkness fell upon him: So Ezekiel, i. 28. At the Vision of God he fell down upon his face: So Daniel, x. 8. When he saw the Vision, there remained no strength in him; for his comeliness was turned in him into corruption, and he retained no strength. vers. 9. And when he heard the voyce of his words, then was he in a deep sleep on his face, and his face toward the ground: So S. Iohn, seeing the glory of Christ, he was struck with astonishment: And when I saw him (saith he, Rev. i. 17.) I fell at his feet as dead.

This Dread arises,

1. Out of the disproportion 'twixt Humane frailty, and Gods glory. Excellens objectum, destruit sensum. The Sun in its strength dazles the eyes of man, much more must the glory of God. The Angels hide their faces. p. 90We shall surely dye, because we have seen God, Iudg. Axiii. 22.

2. Secret guiltiness of frailty and corruption, makes every appearance of Gods Majesty fearful. Not onelyonly 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, Bwhat terrour shall seize upon the wicked, and damned Reprobates at his great Appearance? If this comfortable Transfiguration were so dreadful to the Apostles, how shall they approach near him, when he shall come against them in flames of fire? Oh! then shall they call to the Mountains to hide them, and the Hills to cover them. If glimpses of Glory be dreadful, what will the ugly appearance of Hell and vengeance be? Who can dwell with devouring fire? Who can dwell with everlasting burnings?

Thus we have considered the Apostles in their weakness;

Secondly, Let us consider them in their more attentive view and contemplation of his Glory. It is a good rule, Lex vigilantibus, & non dormientibus prodest: So, every manifestation of Christ, it cannot affect them, who shut their eyes against it. Awake thou that sleepest, and arise from the dead, and Christ shall give thee light, Ephes. v. 14 The Sun may shine, but they who close their eyes, cannot see it. Outward Revelations profit not, except an inward Inspiration awaken us to behold them.

When they were awake;

1. They saw his Glory. First they sleep, then they are awakened, then they behold him. It figures out unto us the order of our enjoying the face of God: First, we must all sleep the sleep of Death; our Mortality cannot admit of that Vision: then when we shall awaken out of that sleep, we shall arise renewed, strengthened, and see his Majesty. Now Faith represents him: The eye of Faith must be clozed by Death, then at our Resurrection, we, who sleep in the dust, shall be raised, and stand before him. Psal. xvii. 15. As for me, I will behold thy face in righteousness; I shall be satisfied, when I awake with thy Elikeness.

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?

p. 911. Some Papists tell us, They had seen their Pictures. So AStella, &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.