Twenty-Five Sermons, Sermons 2 · Sermon 3
THE THIRD SERMON ON
S. LUKE ix. 30, 31.
And behold, there talked with him two men, which were Moses and Elias.
Who appeared in Glory, and spake of his Decease, which he should accomplish at Ierusalem.
NOw follows Christ's honourable Attendance, that accompanied him in his glorious Transfiguration. And in it observe three particulars:
1. The Persons who are present,
2. The Manner of their presence; They appeared in glory.
3. Their Action and Employment; An holy and heavenly Conference; They spake of his decease.
First, The Persons that attended, and were present at his Transfiguration: And they present themselves in three considerable notions;
1. Their number; Two.
2. Their kind; Two men.
3. Their specialty; Moses and Elias.
I. Their number, Two.
Why so small a number of glorious Attendants? He could have commanded twelve Legions. All the assembly of the Saints were ambitious of this honour; heaven would have emptied it self upon this Mountain, to celebrate this glorious Transfiguration of Christ.
Yet but two admitted;
1. This Transfiguration of Christ was but a glimpse of his Glory, no full manifestation. He shews here but one beam of his Majesty, not the full lustre and splendour of it. When he comes in full Glory, troops and millions of Saints and Angels shall wait upon him. Now he more privately discovers himself, in the view of a few: and if he be now so glorious, how resplendent will he be in all his Saints, and holy Angels?
2. These Saints present, are not present for attendance only, but as witnesses, to give testimony to the Son of God. And two witnesses of such choice and note, of so great authority to seal and assure us of Christ's glorious Divinity, are sufficient. At the mouth of two witnesses, or, at the mouth of three witnesses, shall a matter be established, Deut. xix. 15. There need no more. Here therefore onelyonly three from earth are assumed to this vision, and two onelyonly from heaven. Hereafter, Every eye shall see him; Now the sight of him is more reserved and mystical, and of a more reserved dispensation.
3. Two Saints are assumed into attendance of this Glory, others are omitted; to shew and figure out a disparity and diversity of Glory in those blessed Spirits. All the Saints have their portion of bliss, but in their proportion, not in a just equality. As from earth he hath his favourites, three choyse Apostles, the rest stood at a more remote distance; so, in heaven, though all are happy, yet have they their measures, and degrees of Glory. These two in the Text are taken into a greater nearness, admitted to a more full view of Christ; others were waiting his coming into heaven, longing for, and expecting his glorious Ascension. These had the favour of seeing him before in the dayes of their flesh. Moses and Elias saw his back-parts: These again are dignified with this glorious Apparition; assumed with him into his triumphant Chariot, as Iehu did assume Ionadab.
That's the first, their number, two.
II. Their kind, two men. Why was he not attended with glorious Angels? Why were not these commanded to wait upon him, and worship him? No, he assumes not Angels, but these holy men.
1. They were, magis idonei Testes, more competent and convenient witnesses of his Deity and Mediatourship, then the choicest Angels. Moses and Elias should be of more prevailing Autherity, then the Angels. These had Authority of teaching in the Church. And they bear record here, in relation to what they were before, with respect to the Scriptures, of which they were the Pen-men, and Teachers. This is a great assurance of Truth, that those Saints who first published the tidings of Salvation, are now eye-witnesses; feel, and find the truth of what they Preached. Remember them who have spoken to you the word of God, whose faith follow, considering the end of their conversation, Heb. xiii. 7. That Doctrine which they taught, brought them to Glory.
2. Duo homines, Two men; they attend this Glory of Christ, because they are more concerned in Christ's Incarnation, and Mediatourship. These are not onelyonly Spectators, but Partners. Our Salvation, and bliss, is the main aym of Christ; the glory of the Angels is less principal, and accessory. He took not upon him their nature; fulfilled not their Covenant. To us he was born; to us he lived; for us he died. They are not the Spouse, but the friends of the Spouse. The Church is Christ's Spouse; they, like S. Iohn the Baptist, rejoyce at the sight of it. As when God led the Israelites into Canaan, a mixed people followed them, and entred in with them: so we are the choise people, who are led into heaven; Angels are but Inmates in heaven, in respect of us. And heaven is said to be prepared for us, not for Angels. Mat. xxv. Hell is prepared for the Devil and his Angels: but not so Heaven; this is not prepared for the Angels, but for you. The joyes of heaven, are called, A sitting down with Abraham, Isaac, and Iacob, not with Angels, in the kingdom of heaven. They are but Pocillatores, but Servitours and Attendants upon our Glory.
3. It is more comfort to the Apostles, to see Men in Glory with Christ, rather then Angels. Angels in heaven were ab origine there, never excluded; but to see Men assumed, this shews that the virtue of our Mediatour hath opened Paradise again, quenched the fiery Sword, reconciled us, and given entrance for our banished Nature into the state of Glory. It was comfort for the captive-Jews, to see Daniel, and his fellows, advanced by the king of Babel, and made chief in the kingdom; for to see Hester made Queen, and Vashti neglected: so, to see flesh of our flesh, Men in the same captivity and condemnation, reconciled, glorified; it bids us hope well for a gracious admission.
That's the second, their kind, Two Men.
III. Their specialty; their Persons, Moses, and Elias. Why not some other Saints, but these must be singled out? What reasons are there for their appearance rather then for others? Divers reasons may be given; reduce them to these four heads:
1. Some reasons of this choyce, are in respect of Christ.
2. Some, in respect of themselves.
3. Some, in respect of the Apostles.
4. Some, in respect of the people to whom it was to be published.
1. Moses and Elias appear at this Transfiguration, respectu Christi, in respect of Christ:
1. Famulantur, ut Domino. These chief, eminent Saints, must do homage to Christ, as to their great Lord. It added to Mordecai's honour, that Haman the chief Prince must attend his triumph. See here, the two grand Pillars of the Church, the most renowned Prophets, Saints high in heaven, wait upon our Saviour. He calls for Elias, see if Elias will come, said they scoffingly. Behold, Elias, and Moses are present; all their dignity must stoop to him. Moses was faithful as a servant of the house, but Christ was Lord of the house. Kings, and Prophets, and eminent Saints fall down before him; as Ioseph's brethren, all honour him; all Sheavs bow down to this Sheaf; all the Stars worship this Sun of righteousness.
2. Attestantur, ut Messiae. They come and give evidence, and testimony, that he is the anointed Messias, that was promised to the Church. He receives testimony, and witness from Moses, and the Prophets. Thus Philip, Ioh. i. 45. We have found him of whom Moses in the Law, and the Prophets, did write, Iesus of Nazareth. Thus S. Peter brings Moses to witness; For Moses truly said unto the Fathers, A Prophet shall the Lord your God raise up unto you, Act. iii. 22. To him give all the Prophets witness, Act. x. 43. And Christ accounts that Moses wrote of him, Search the Scriptures—they are they, which testifie of me, Ioh. v. 39. This they foretold; now, being exhibited, they set to their seals of this glorious performance.
3. Sociantur, ut Legis & Prophetarum complementa. Moses and Elias attend, and behold him as the fulfilling, and accomplishment of Law and Prophets; to intimate, that Law and Prophets, all aym at him, and all concurr, and joyn in him; all, like lines, run to this center. All the Patriarchs were Types of him; all the Priests, and Prophets, were representations of him; all their Rites and Ceremonies prefigured him; all their Saviours and Deliverers were his fore-runners. They were but shadows; He, in coming▪ gave truth and fulness to them. It was sorrow to Ionas that his Prophesie was frustrate; it was joy to the Prophets to see all their predictions made good in Him. To prefigure thee, saith Moses, I instituted the Passeover, and effusion of Blood; all my Rites and Ceremonies look'd at thee. To foretel thee, saith Elias, was my message and Ministry. All the Prophets from Samuel, and after, pointed at him. Till his coming, all things were empty and imperfect; now they all clasp and close about him, as their drift, and argument. He is AMEN.
4. Venerantur, ut Servatorem: They appear, to adore him as their Saviour and Redeemer. Though they are already in heaven, and glory; yet they know to whose bloud they owe it, who gave them entrance and access. Moses himself could not convey himself into Canaan, the type of heaven; much less into heaven it self. All the Elders, and Saints, fling down their Crowns at his feet; all worship, and are tributary to his glory. Elias his Chariot was of Christ's sending, as Iacob's came from Ioseph.
2. Moses and Elias appear, in respect of Themselves; for these reasons;
1. Conceive them, ut eminentes Sancti. Moses and Elias were persons of admirable holiness, yet they attend and adore our Saviour. Not only wicked and prophane men stand in need of him, and acknowledg him, but the holiest men, and most aboundant in righteousness, own him for their Redeemer. As S. Ambrose speaks; For Publicans, and Harlots, to be justified by Faith, is no such wonder: but for Abraham, so rich in good works, yet to stand in need of Faith, and Christ; it highly advanceth the glory of Christ. The purest Robe must be washed in this bloud, the choycest Saint must draw grace from Christ. Abraham, the Father of the Faithful, was a Son of this adoption of grace.
2. Conceive them, ut Sancti mortui, & translati. They were Saints out of this life. Moses is dead, Elias translated, yet they do homage to Christ. To teach us, that he is Lord of quick and dead. While he is upon earth, yet is he Lord of the spirits in Heaven: Now he is in heaven, he is Lord of all on earth. All live to him. He is the God of Abraham, and Isaac, and Iacob. No state of time, or place, or condition, excludes his Soveraignty. All Knees in heaven, and earth, and under the earth must bow, and prostrate to him. The Pope, who enlargeth his power to the world of spirits, yet claims not that authority. He hath not jurisdictionem, but per modum Suffragii. Christ hath an homage, of Saints that are dead and translated: He is Lord of all; quick and dead must do him service.
3. Conceive them ut Sancti Veteris Testamenti; They were not living under the Gospel, but under the Old Testament; yet they acknowledg they belong as dependants upon this Messias. He had an influence backwards to those former Saints, as well as forward to the times of Christians. They who went before, and they who came after, all sing Hosanna to this Son of David. The Church of the Patriarchs acknowledged him for their Head. All of them were partakers of this common salvation. Christ Iesus, yesterday, to day, the same for ever. It was a dangerous, and blasphemous error of the Manichees, and Marcionites, to distinguish the God of the Old Testament from the God of the New. They counted them a Carnal people, feeding only upon earthly promises; No, their estate was spiritual, and the promise heavenly, and all partakers of one glorious Messias.
4. Conceive them, ut Assessores Iudicii. This Transfiguration, is a representation of his last Comming in glory. Then, these Saints Moses and Elias shall assist his Judgment. The Law, and the Gospel, shall then appear against their contemners, and give in evidence against prophane sinners. Oh! we think to see Christ only all in mercy. No, know; Moses will appear, and his Law shall be charged upon thee, and the doctrine of the Prophets. Do not think that I will accuse you to the Father; there is one that accuseth you, even Moses, in whom ye trust, Ioh. v. 45. That Law of holiness is not abolished, but is in full strength yet, till Christ shall forgive it thee. Moses grew not weak, or sickly, but continued in full vigor, till God buried him; so the Law hath an eternal obligation, and force upon thee, and will accuse thee, till Christ dischargeth it. As many as have sinned in the Law, shall be judged by the Law, Rom. ii. 12.
3. These two, Moses and Elias appear respectively to the Apostles, who were now present at this Transfiguration, for three reasons;
1. To correct an errour in them. They dreamed of Christ's Kingdom to be earthly and temporal. The appearance of these Citizens shews the nature of this Kingdom. Heavenly Citizens, must have an Heavenly King. Should Christ raign here, what would become of Moses and Elias, the Saints departed? They are banish'd from this Kingdom. No, sure they must sit down with Abraham in that Kingdom. Ye are come unto the heavenly Ierusalem,—and to the spirits of just men, Heb. xii. 22. 23. The consideration of these Citizens, must raise us to the acknowledgment of an heavenly Inheritance. They sought a City to come.
2. To confirm a truth. They had made a noble Confession of Christ's Divinity. See how Christ confirms them now, by the acknowledgment here of two glorious Witnesses. As Christ to Nathaniel; Believest thou, because I said unto thee, I saw thee under the Fig-tree? thou shalt see greater things then these.—Hereafter ye shall see Heaven open, and the Angels of God ascending, and descending upon the Son of man, Ioh. i. 50. 51. They shall have Moses and Elias, two great Witnesses, to confirm it to them. Thus God honours and rewards, and confirms the Faith of his servants.
3. To enforce a duty, Moses and Elias assist him in glory. These were the most laborious, and faithful servants of Christ; and how are they now honoured? It urgeth upon them that holy imitation. Moses, he was Faithful in the house of God; Elias, he was Zealous, and Jealous for his glory. Both, ventured their lives in God's Cause. Moses, encountred Pharoah; Elias, Ahab. Both Zealous in God's Worship; now they appear in rest and glory. These great Zelotes were most eminent Favourites. It chalks out to the Apostles the way of getting high into Heaven. Those who labour and toyl in his work, burn in Zeal for his Glory, pledg their lives in his Cause, give up the fullest account, and improvement of their pains, these are his choyse ones; these follow the Lamb where ever he goes. As David's Worthies, they were alwayes about him, placed in greatest command, stand upon Record; so here, these who encountred Gyants, Pharaoh, Ahab, Iezabel, these are they who are highly honoured.
4. These two appear respectively to the people, and their judgment of Christ. There were three opinions common among the Jews, of Christ;
1. A blasphemous opinion.
2. A more moderate opinion, but yet unworthy of him.
3. A partial and superstitious opinion.
All these are corrected by this Apparition.
1. They had a blasphemous opinion of him; that he was an Impostor, a transgressor of the Law, a blasphemer; This man blasphemeth, Matth. ix. 3. See here, Moses and Elias justifie him, bear witness to him, associate and protest their Communion with him. Had he been a transgressor, a profaner of the Sabbath, Moses would not have owned him, much less honoured him. Had he been a blasphemer, as they charged him, Elias, who burnt in Zeal for God's glory, would he have a-dored him? Now then that these Saints, of such authority among the people, do they acknowledg him? Surely he is no transgressor, no blasphemer.
2. The people more moderately, yet most unworthily judged him to be but some Prophet. Whom do men say, that I, the Son of man, am? Some say; that thou art Iohn the Baptist, some Elias, and others Ieremias, or one of the Prophets, Matth. xvi. 13, 14. That was the best they thought of him; A great Prophet is risen up among us, Luc. 7. 16. This was well; but yet too low for Christ. The Devil can be content we should yield him thus much, if we stay there. The Turk's attribute so much to him. No, here we see the main Prophet Elias, he adores him, as Lord of the Prophets, to whom all Prophets ministred, ushered in, foretold. All the Prophets were enlightned by him, all were sent by him. Elias, and Samuel, and all, stoop to him.
3. The Jews had a superstitious opinion of Moses, that none could exceed him. They would not allow Christ to be Moses his equal. Thou art his Disciple, but we are Moses Disciples. We know that God spake unto Moses; as for this fellow, we know not whence he is, Ioh. ix. 28, 29. See here, Moses, whom they dote upon, he gives precedency to Christ; he vails, and bowes, and prostrates to him. Thus the Jews superstitiously advance some Saints to prejudice Christ. Abraham; Art thou greater then our father Abraham, which is dead? and the Prophets are dead, whom makest thou thy self? Ioh. viii. 53. Whereas Abraham desired to see one day of Christ; so did Moses. Many Prophets, and Kings have desired to see those things which ye see, Luk. x. 24. that is, Christ in the flesh. As S. Paul of himself, What is Paul, what is Apollos? So, what is Moses, in compare with Christ?
So much of the Persons;
1. Duo; Two.
2. Duo homines; Two men.
3. Hi duo; These two, Moses and Elias. Next is,
Secondly, The Manner of their Presence, They appeared in Glory. In it two things;
1. It is a real Appearance.
2. It is a glorious Appearance. I. It is a real Appearance; not an apparition of fancie, or some Vision to the mind, but a true, real, personal Appearance of these two Saints.
1. It is propounded, and sealed up with a word of certainty and assurance, Behold; importing not onelyonly 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 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 onelyonly 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. 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, the easiness of the Resurrection. Elias, indeed, in body was 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 onelyonly 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.
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 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, 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.
Thirdly, see their Action, and Employment, They talked with him. In it three things;
1. The Action, Collocuti.
2. The Person, Cum Christo.
3. The Matter, de Exitu.
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.
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 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 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 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 them; and now they are admitted into a near, and sweet, and 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; 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 men made perfect, and to Iesus the Mediatour of the New Testament, Heb. xii. 23, 24. He is the onelyonly Mediatour.
III. The Matter of this Conference, His decease, which he should accomplish at Ierusalem. Had some the reporting of this Conference, it should have been of some other matters. May be, of the Succession of Times and Kingdoms; of the rising and falling of Monarchies. These the Prophets were acquainted with; but these they talk not of. Others would have reported some Seraphical discourse of the nine Orders of Angels, and those Hierarchies; or some great discourse of Limbus Patrum, or of the souls in Purgatory. No such matter; it is here, De morte Christi, Of Christ's decease. But,
1. Why do they conferr about this?
2. How do they talk of it?
3. Why do they conferr about the death of Christ?
1. This is the grand, necessary, fundamental Work of Christ for his Church. If such a Synod as this meet, it is not for trifles; but they talk of the Common Salvation of the Church. That is the Capital Truth, the ground-work of all our Faith, and Salvation. This takes up their discourse: Nay, it is the Meditation of God; His ancient thought from Eternity was busied about this, That Christ should dye for our Redemption.
2. This they talked of, as a thing that was a great grief, and offence to the Apostles. A little before, Peter abhorred to hear of Christ's death. It bred in them;
1. Scandalum tristitiae; They were very sad.
2. Scandalum dubitationis; It troubled their Faith, how the Messiah should suffer; We trusted that it had been he which should have redeemed Israel, Luk. xxiv. 21. but he is dead.
Purposely, Christ and these Saints, conferr about this, To acquaint the Apostles with this Mysterie, that so it must be; and that our salvation depended upon it.
3. This they talked of, as the thing that both Law and Prophets prefigured, and foretold. All their Sacrifices were Representations of his Death; all their Prophesies, Predictions of it: Thus it is written, and thus it behoved Christ to suffer, Luk. xxiv. 46. In this sense, He was the Lamb slain from the beginning of the world.
4. This they talked of, as the matter of Christ's greatest Glory and Renown. They being to Adore Christ, and to put Honour upon him, they invest him with his Garments dipp'd in Blood. Isa. lxiii. 1. Who is this that cometh from Edom, with dyed Garments from Bozrah? This that is glorious in his Apparel, travelling in the greatness of his strength, mighty to save? What Honour like this, to dye for his Church, to be the Sacrifice of the World, the Ransom of Mankind, the Conquerour of Hell, the Purchaser of his Chosen? Quapropter, Wherefore God also—hath given him a Name, which is far above every name, Philip. ii. 9. Absit, therefore, saith S. Paul, ut gloriarer nisi in Cruce Christi; God forbid that I should glory save in the Cross of Christ, Galat. vi. 14.
5. This they talked of, as the main matter of heavenly discourse. What do Moses, and the Prophets, Angels, and Archangels talk and discourse of? They wonder at, and Adore the death of Christ, and Redemption of the Church.
6. This they talked of, in care and solicitude for the Church. on earth. They themselves are in Glory: Ay but their brethren yet, as the two Tribes, fight for their brethren. Securi de se, Soliciti pro nobis. But,
2. How do they talk of it? Reduce all to these three heads:
1. Praedicentes; Foretelling him of it. Not but that Christ foresaw it himself; but this Dispensation he used, to know it by Scriptures, and these Revelations.
2. Gratias agentes; Adoring him for it, magnifying his goodness; as the twenty four Elders, Thou art worthy to receive Honour, and Blessing, for thou hast Redeemed us.
3. Orantes ut acceleret; Begging the accomplishment. Peter solicits him, not to dye; Moses and Elias, they solicit him to finish that glorious work, upon which their Salvation, and the Salvation of the whole Church depended. Use.
1. Christus in gloria meditatur de morte; His Glory makes him not forget his Death. How should we season all our thoughts of joy, with thoughts of our departure?
2. Do these glorious Saints talk of Death? Oh! let it take up our thoughts; let it be much in our meditations.