Twenty-Five Sermons, Sermons 2 · Sermon 7

Twenty-Five Sermons · Sermons 2 · Sermon 7

p. 133THE SEVENTH ABSERMON ON

S. MATTH. xvii. 6, 7, 8, 9.

Vers. 6.

And when the Disciples heard it, they fell on their Cface, and were sore afraid.

Vers. 7.

And Iesus came and touched them, and said unto them, Arise, be not afraid.

Vers. 8.

And when they had lift up their eyes, they saw no man, save Iesus onelyonly.

Vers. 9.

And as they came down from the Mountain, Iesus charged them, saying, &c.

Vers. 6.

And when the Disciples heard it, they fell on their face, and were sore afraid.

THis sixth Verse, sets out the Effect that this Voyce from heaven wrought in the Apostles. It casts them into a Passion of Horror and Amazement.

In it two things:

1. The Impression of this Passion; They were sore afraid.

2. The Irruption of it into the body, They fell on their face.

p. 134First, The Impression of this Passion, They were sore afraid. Of Athis we will take a double consideration:

1. Ex parte Dei; Why God stirs up in them this great amazement.

2. Ex parte eorum; What occasioned it in them.

I. Consider it in respect of God. Purposely, God affects them with this, rather then with any other Passion, for divers reasons;

1. Ut altiùs imprimeret in memoriam. Those lessons that are fastned into us with extraordinary fear, take deepest apprehension in us, stick fastest in us. Those Truths are dearest to us, Bthat cost us dearest. Fear, and horror, and temptation, are the most profitable Schools to learn in. As a mother loves that child most, that she brought forth with the greatest pain and sorrow.

2. To teach them the fittest and best way to make use of Christ. He hath now propounded him to them; and, to drive them to this refuge and sanctuary, to make them see their great weakness and insufficiency out of him, and need to shelter themselves in him, he purposely affrights and terrifies them. While we are at ease, no fears or terrors seise on us, we sit loose from Christ; but if Gods Glory once fears us, then we run to the horns Cof this Altar. When men are prick'd in their consciences, then they cry out, What shall we do to be saved? So the Jaylor. Before conversion, Love is too weak an attractive to our servile nature; Fear works more powerfully. Lot must be affrighted out of Sodom, and constrained to fly for his life. The pursuing of the avenger of bloud, must make the man-slayer to fly to the city of Refuge. Some save with fear, pulling them out of the fire, Iude, vers. 23.

3. This fear at the voyce of God, was sent upon them, to enforce them to this particular duty, to hear Christ. The voyce Dof God out of Christ is terrible; but Christs voyce, it is a comforting voyce. It is the gracious goodness of God, and a merciful respect to our infirmity, not to speak to us from heaven, by his own glorious voyce; that would amaze us; but to speak to us, more humano. Christ Incarnate, and so men of our quality and condition, are the most fit means to speak to us. Deut. v. 26. the people desire that Moses may speak unto them in Gods name; Go thou near, and hear all that the Lord our God shall say; and speak thou unto us all that the Lord our God shall speak unto thee; and we will hear it, and do it. So the Apostle, Heb. xii. 19. They that heard Ethe voyce of God, intreated that the Word should not be spoken to them any more: vers. 20. For they could not endure it. Nay, Moses himself did exceedingly fear, and quake, vers. 21. Yet how perverse are we? Oh, we think, if God from heaven would speak p. 135unto us, we would believe. Alas! How unable are we to bear Ait? If men speak, we fleight it: Is not Iesus one of us? His brethren, and sisters, are they not all with us? Matth. xiii. 56. If he speak himself, then he is too terrible; if by men, then too contemptible: They are offended at him.

4. They are cast into this great dejection and fear, to humble them, lest the glory of these heavenly Visions should too much puff them up. Naturally, we wax proud upon any extraordinary favour. As Haman, being alone called to the Banquet with the King, how proud was he upon it? The Lord, to keep down our spiritual pride, after high favours, usually exercises us Bwith low abasements. Thus Paul, lest he should be lifted up with those Revelations, he was buffetted by Satan. To this purpose,

1. Sometimes God humbles us, before he pleases to reveal himself to us. Thus Abraham was cast into a great horror before God appeared to him. So Esay, Ezekiel, Daniel: So Paul, before he was called to be an Apostle, he was cast down to the earth. Humility is the fittest preparation to receive any favour, or Revelation from God. It makes us sensible,

1. Of our weakness, that it is not our strength that attains Cto these Revelations.

2. Of our unworthiness; To me, who am less then the least of all Saints, is this grace given, that I should preach the unsearchable riches of Christ, Ephes. iii. 8.

2. Sometimes, after God hath vouchsafed us some extraordinary favour, then he abases us, and casts us down. Thus Iacob, after his wrestling with God, was lamed. We must have this Treasure in earthen vessels, that the excellency of the Power may be seen to be of God, and not of us, 2 Cor. iv. 7.

II. Consider it in respect of Themselves, what occasion'd Dthis terror in them. It is strange, the Apostles should be thus affrighted:

1. They were Sancti: If they had been wicked and profane men, it had been no marvel: For Balaam, and such as he, to tremble, that's no wonder; but for these holy men to be thus dismayed, is much.

2. They were in a warrantable, and holy action, yet are they affrighted. For men to be surprised with horror in an unwarrantable, profane action, that's no marvel; as Balthazar in his Cups, to be struck with astonishment; and Cain, at the murthering Eof his brother: But these were in a lawful action, and yet affrighted.

3. They were in Praesentia Christi. Indeed, to be left to ourselves, and to see nothing but terrors on Gods part, there is p. 136some cause of fear; but to be so near a Sanctuary, and yet to Atremble!

4. They had Visiones laetas, & exhilarantes; were made partakers of Visions full of comfort, and joy: To see Christ in Glory, and to enjoy a sweet society with the Saints, and yet to be in fear! No marvel, if the presence of an angry God, and some dreadful Visions, should terrifie.

5. They heard Vocem Pacificam; that God in Christ was well pleased with them, yet they tremble. Indeed, to hear the thundrings of the Law, that's terrible; but here, was Vox Evangelii; here were Harpers, harping with their Harps, Rev. xiv. 2. BWhat should be the reason, that notwithstanding all these hints of comfort and assurance, that yet they fear? See the grounds of this, in these three Observations:

1. These holy men, though Saints, yet they carry about them the conscience of sin, a secret guiltiness, and that now awakens, and troubles them. The best of us carry about us the remainders of our father Adam, his guiltiness, his fears. I heard thy voyce in the garden, and I was afraid—and I hid my self, Gen. iii. 10. Adam, in his Innocency, was voyd of this fear, be enjoyed a sweet Communion with God; but since, the best of us Chave many secret accusations, and niblings of conscience, that will perplex and annoy us.

2. The Voyce, and Presence, and Approach of God will awaken this guiltiness of our conscience. His Presence darts in a light unto us, that makes sin appear, that discovers to us our secret and concealed sins. Indeed, the Saints, conversing with men, seem, to themselves, and others, unreprovable. So, S. Paul is not conscious to himself of any thing; But he that judges me is the Lord, 1 Cor. iv. 4. He knew not Concupiscence to be sin, till the Law passed upon him. The light of a Candle doth not discover Dthat which the light of the Sun doth.

3. This conscience, thus awaken'd, strikes us with fear and astonishment. Oh, if the Lyon roar, the beasts tremble. Then Iob abhorrs himself in dust and ashes; as a bad servant trembles when he sees his Master. So Esay; Wo is me, I am undone—for mine eyes have seen the King, the Lord of Hosts, Isa. vi. 5. Thus S. Peter, Lord, depart from me, for I am a sinful man, Luk. v. 8.

To strengthen us against these fears;

1. Get strength of Faith. Weak Faith will shrink. Why did ye fear, foreign, O ye of little faith? Matth. viii. 26. It must Ebe strength of Faith that can overcome terrors of conscience, agonies, amazements.

2. Love, that casts out fear, 1 Ioh. iv. 18. Get the love of God shed into your hearts; and then argue as Manoah's wife did, If p. 137the Lord were pleased to kill us—he would not have shewed us Aall these things, Iudg. xiii. 23.

3. Maintain thy peace with God; take heed of making a breach with him. Live not in any known sin: This will make him fall heavy upon his dearest servants. As Moses, God met him in the Inn, and sought to kill him, because his child was not circumcised, Exod. iv. 24. If a man be at peace with God, he fears no ill tydings, his heart is fixed.

4. Acquaint thy self much with the thoughts of God; often present him to thy soul; set up his glory in thine heart. If Bhe be strange to thee, any appearance will be fearful; but if thou beest acquainted with him, then mayst thou be confident.

5. Disburthen thy conscience of all guiltiness of sin. Let no sin lye there unrepented of. Sin betrayes thee to this feat. It is not outward terrors that so much disquiet, as do inward terrors from sense of sin. The least inward pain is more troublesome then any outward. A vapour in the earth, makes an earthquake.

6. Always keep Christ in thine eye. O Master, save us, we perish. Make him thy Sanctuary: as children run to their father, Cif any thing affrights them. I will fear none evil, for thou art with me, Psal. xxiii. 4.

7. Nourish a voluntary religious fear of God; it will prevent these violent and enforced fears. All knees must bow to him; he will be feared. A devout fear, will prevent a slavish fear. An humble spirit, that bows of it self, shall not be broken. A reed, that bends with the wind, stands; when an oak is rent up by the roots. Nourish a reverence of him in all places; especially on Mount Tabor, at his Word; Serve him with reverence, and fear.

So much for the sixth Verse. Now follows,

Vers. 7.

And Iesus came and touched them, and said, Arise, be not afraid.

This Verse sets out the comfortable and gracious recovery of these Disciples, out of those amazing fears into which they were cast. The summ and substance of it, may be resolved into these considerable Observations:

First, Observe from the Agent in this recovery: As by the power of God they were cast into these fears; so it is God alone Ewho must raise and recover them. The terrors of the Almighty, are removable onelyonly by the power of the Almighty. 'Tis not any creature, but God onelyonly, who can raise and refresh them. He hath torn, and he must heal us; he hath smitten, and he p. 138must bind us up, Hos. vi. 1. He maketh sore, and he must bind up; Ahe woundeth, and his hands must make whole, Iob v. 18.

Divers reasons may be given;

1. From the Subject of these terrors. These fears are setled in the soul, and conscience; clogg'd with secret guiltiness, awakened by the voyce of God, struck with horror and amazement. Now the soul, and conscience, it is obnoxious onelyonly to the power of God. He onelyonly can set these terrors upon it, and so take them off again. No created power can strike fear into the conscience, or convey comfort into it. He hath appropriated this to himself onelyonly. Our outward man is lyable to the wrath Bof man, but the conscience is Gods peculiar. Fear not them who can destroy the body, but him who can strike terror into the conscience, who can affright the soul.

2. From the Nature of these fears: They are supernatural, and spiritual, and so must be cured by answerable comforts. Outward applications, cannot cure inward maladies. But spiritual comforts are from God onelyonly. The spirit of a man may sustain all other infirmities, but a wounded spirit who can bear? Prov. xviii. 14. Sicknesses, losses, natural and humane means may relieve us in them; but these apprehensions that come from heaven, and Cupon sense of Gods Majesty, they are of another nature. As balls of wild-fire ordinary water will not quench them; so these flashes from heaven, are not extinguish'd with sublunary comforts.

3. The Grounds of these fears cannot be removed but by God, and so, by consequence, not the fears themselves. Secret guiltiness, conscience of sin, apprehension of Gods wrath, they betray us to these fears. Now, none but God can free us from these. Guilt, it is an obligation, and recognition, in which the soul is bound over to answer to Gods Tribunal. These fears, like an DHue and Cry, are sent out against us; none can recall it, till God makes stay of it. I have sinned, what shall I do unto thee, O thou preserver of men? Iob vii. 20.

This will appear in these three respects;

1. In those sins that are not punishable by mans judgement, yet the guilt of these will haunt the conscience.

2. In those sins that are not discernable by mans observation; when no eye sees us, or can accuse us, yet then the soul is troubled, and perplexed. As Cain, he had an easie escapal; there was none but his father upon Eearth: yet, saith he, Every one that findeth me, shall slay me, Gen. iv. 14.

3. In those persons who are subject to no mans censure. Kings, and those who are, in respect of man, lawless, p. 139and uncontroleable, as David was, yet he cryes out, AAgainst thee have I sinn'd, Psal. li. Thus the woman in S. Ioh. viii. though all her accusers forsook her, yet she stood still, trembling before Christ, expecting his doom, or absolution.

Application.

1. It must teach us to discern the true cause and original of these spiritual anxieties. We must know, they are the terrors of the Almighty. Do as Rebeckah; Why am I thus? enquire of the Lord, Gen. xxxv. 22. If we come to these conjectures, 'Tis a chance, as the Philistims said, we shall never think of those courses Bthat will do us good. Nature will answer, if we seek help of her, as the King of Israel did to Naaman's messenger; See, he sends to me to recover a man of his leprosie; Am I God?

2. It shews the insufficiency of all other means to recover our spirits thus dismayed. Some other means may, for a time, cast us into a slumber; like Opium to a sick body, it will stay the sourse of the disease for a time, but it will break out again with greater violence. There are three wayes of bodily cures; Either,

1. We allay the pain; Or,

2. Stupefie the part affected; Or,

3. Remove the cause:

So, some outward worldly means, may, for a while, allay and mitigate these fears and anguishes: As Pleasure; Saul gets an Harper to chase away the evil spirit: Or Employment; Cain falls to building of Cities, to drive away his terrors: Or Company; the noyse and din of that, may out-noyse our fears; but this is no cure. Others go about to stupefie the part, to benum, and dead, and sear conscience, to make it sensless and brawny. Yet this cures not, but heals onelyonly, and skins-over the wound Dof conscience. The cure cannot be effected here, but by removing the cause, which is the apprehension of Gods power against us.

3. It should make us careful to avoyd the causes and occasions of such spiritual fears, which, by all humane means, are irrecoverable. Those diseases that have Parabilia medicamenta, are not so dangerous; men are not so shie of them: but, suppose that a disease were in it self deadly, and but one medicine in the world could cure it, and that too in the hand and skil of one only Physician, how careful would we be, not to endanger the running Einto that malady? These fears of conscience, they are like the Kings-Evil; none can cure it but the King; all other helpers are Physicians of no value. The Conscience may, like the woman in the Gospel, who had spent much upon Physicians, but was never p. 140the better, nay, the worse, she suffered much from Physicians; Ait may seek out for case elsewhere, but all in vain, till God remove its terrors. As they said of Leprosie, that it was not to be cured by the Art of the Physician, but it was left to the hand of God; so we may say of Sin, and the fears that arise in the soul because of it.

Secondly, Another observable Consideration, is from the present, and speedy Act of relieving and recovering of these Saints. They being cast into fear and perplexity, they are not suffered to lye under it, and to be swallowed up of it; but a speedy, present help is from God reach'd out unto them; they are raised Band comforted. Observe, as God wisely suffers his children to be overtaken with fear and perplexity; so he graciously orders it, that they shall not perish in these amazements; but that they shall have a timely and seasonable recovery.

This he doth,

1. In much pity and tenderness to them. No mother hastens more to catch up her child that is fallen, then God hastens to relieve his children. He taketh pleasure in the prosperity of his servants, Psal. xxxv. 27. He loves to see them in a joyful, comfortable condition. Isa. liv. 7. For a small moment have I forsaken thee, Cbut with great mercies will I gather thee. Vers. 8. In a little wrath I hid my face from thee, for a moment; but with everlasting kindness will I have mercy upon thee, saith the Lord, thy Redeemer. This he doth,

2. In care, lest they should be swallowed up, and overwhelmed with grief, and fear…. Isa. lvii. 16. For I will not contend for ever, neither will I be alwayes wroth; for the spirit should fail before me, and the souls which I have made. Vers. 18. I will restore comforts unto him, and to his mourners. S. Paul, how careful was he, lest the excommunicated C…rinthian should be swallowed Dup with overmuch sorrow, 2 Cor. ii. 7. Much more is Christ. God hastens to recover such. S. Peter being much dejected for his denial, a message is speedily sent to him by the Angel, Go your way, tell his Disciples, and Peter, that Christ is risen. Peter thought himself cast off and forgotten; see here a special …idings directed to him,

3. He measures out these fears and anguishes to his children, in a just proportion; they shall undergo no more then is fitting for them.

1. Suitable to their weakness, and what they can bear. EGod is faithful, who will not suffer you to be tempted above that you are able, 1 Cor. x. 13. He wrestles with Iacob, but yet over-powers him not. Wrestling is, where there is a mutual strength of resistance. Had p. 141he layd his whole strength upon him he could not Ahave subsisted.

2. Suitable to the measure of their corruption; that must be eaten out: and as soon as they are humbled and brought to a right temper, then he relieves them. David had an heavy message dispatch'd to him, Thou art the man, 2 Sam. 12. 7. I will raise up evil against thee, vers. 11. As soon as he was throughly wrought upon, then presently comes a message of comfort, vers. 13. The Lord hath put away thy sin, thou shalt not dye. So Hezekiah, Isaiah told him, from God, he must dye, Isa. Bxxxviii. 1. but as soon as he was humbled, e're the Prophet gat out of the Court, he was remanded back, with tidings of recovery. Iosiah, as soon as his heart melted, H…ldah must comfort him. Saul, when he was sufficiently wrought upon by these fears, Ananias was dispatch'd to him; Brother Saul, receive thy sight, Acts ix.

It is otherwise with the wicked; fears and anguishes come upon them in extremity. As it was with King Saul; God forsook Chim; he had fightings within, and terrors without; he had no answer by Prophets, or Ephod, but he must sink under these fears. So Balthazar; so Iudas, finds no relief, but is swallowed up of these horrors. The reason is,

1. God deals with them as with an enemy, in hatred; but with his own, in love.

2. Their sorrows are as poyson to destroy them; No matter how much they have of them. The Saints fears are as a soveraign medicine, temper'd by Gods own hand, order'd to work health in them. When the Cure is wrought, the Plaister falls off.

4. He brings them seasonably out of these distresses; because, in them, they are unfit and unable for any service. Moderate fears and sorrows, often whet our devotion; but excessive anguish, dulls our spirits. As the Israelites heeded not what Moses said, for anguish of spirit, and for cruel bondage, Exod. vi. 9. Metus, hand diuturni officii Magister. He would have us Serve him without fear, all the dayes of our lives, Luke i. 74, 75.

Application.

1. It must teach us to become such to whom God uses to moderate and mitigate these fears. Wouldst thou not have them Ecome upon thee as an armed man? Then be of the number of those, whom he thus compassionately cares for. It is his promise to his Church, They shall dwell safely, and none shall make them afraid, Ezek. xxxiv. 28. To a wicked man, God saith, What hast p. 142thou to do with comfort? I will laugh at your calamity, I will Amock when your fear cometh, Prov. i. 26. Tribulation and anguish upon every soul of man that doth evil, Rom. ii. 9. Fear, and the pit, and the snare shall be upon them, Isa. xxiv. 17. But they that trust in the Lord, shall not fear any evil tidings. Behold, my servants shall rejoyce, but ye shall be ashamed: behold, my servants shall sing for joy of heart, but ye shall cry for sorrow of heart, and shall howl for vexation of spirit, Isa. lxv. 15, 16. Being so,

2. It should refresh us in all perplexities. We should say with David, At what time I am afraid, I will trust in thee. Sorrow may endure for a night, but joy comes in the morning.

See the divers carriage of God to wicked men, and to his own children. Matth. xxviii. At the glory of Christs Resurrection, and the Angels Appearance, the Souldiers were afraid, and the holy Women were afraid: But the fear of the Souldiers overwhelmed them, and so the Angel left them to shift as they could; there was not any word of comfort spoken to them: But the good women, though much perplexed, yet had a word of comfort; Be not ye afraid, vers. 45. I know whom ye seek. S. Paul was in distresses, but not forsaken. Daniel, when he was struck with fears, then was it said to him, O man, greatly beloved, fear not; Cpeace be unto thee, be strong, yea, be strong, Dan. x. 19.

That's the second observable Consideration.

Thirdly, Here is observable the Person who relieves and comforts them; it is Iesus. The glorious voyce of the Father affrights them; the gracious voyce of Christ, that refreshes them. Observe, It is Christ alone, who can raise and comfort those whom the terrors of the Almighty hath cast down, and dejected. 'Tis Christs peculiar work, and function, to release us from the horrors of conscience, and amazements of soul.

1. He hath merited it at Gods hand, to have this office, Dto succour and relieve us. Purposely he was made acquainted with fears, that so he might merit comfort for us in our fears. His Spirit wrestled with the terrors of God. His soul was exceeding sorrowful, even unto death, Matth. xxvi. 38. I am afflicted, and ready to dye from my youth, while I suffer thy terrors, I am distracted, saith the Psalmist in the Person of Christ, Psal. lxxxviii. 15. Those horrors, and that dread, into which his soul was brought, merited for us a merciful supply of comfort in our distresses.

2. He was sent of God the Father to preach, and bring comfort against our fears. Isa. lxi. 1. The Spirit of the Lord God Eis upon me, because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the broken-hearted, to proclaim liberty to the Captives. He came preaching peace. Moses, he preach'd terror; Christ, he preaches comfort. Comfort p. 143ye, comfort ye my people, saith your God, Isa. xl. 1.

3. God hath fitted him with tenderness of compassion; he hath put into him bowels of pity towards all in perplexity. He is touched with a feeling of our infirmities. He never look'd upon any that were in sorrow, or need, or misery, but his compassion was stirr'd in him. He had compassion on the multitude, Matth. xv. 32. He had compassion on the two blind men, and touched their eyes, Matth. xx. 34. He was moved with compassion towards the poor Leper, and cleansed him, Mark i. 41.

4. He hath founded the new Covenant, and Gospel, which is a state of freedome and comfort. The Old Testament Bwas carried with more manifestations of fear. A spirit of bondage was upon them. But (saith the Apostle, 2 Tim. i. 7.) God hath not given us the spirit of fear, but of power, of love, and of a sound mind.

5. He gives and bequeaths to us the Spirit of comfort; and hath given him this office, to be a Comforter to us. He is call'd The Comforter; not the enlightner, or sanctifier (though these be his works) but the Comforter.

It should teach us to have recourse to Christ in all our fears and perplexities; as the Apostles, Master, carest thou not that we Cperish? In all distresses, make known thy sorrows to him. His peace shall rule your hearts. He is like the wood that sweetned the bitter waters of Marah.

That's a third observable Consideration.

Fourthly, Here is yet one more, and that is the manner of Christs merciful and gracious recovering them out of this amazement. It is fourfold. He did it,

1. By a comfortable Appearance. His Transfiguration, and Glory, affrighted them: now, that he might more familiarly, and comfortably refresh them, he layes aside his Majesty, and Glory, Dand re-assumes his habit of Humiliation, and so offers himself to their weakness and infirmity: As Moses put a vail upon his face, that the people might endure his sight and presence. How gracious is this Condescending of Christ, to dispense with his own Glory, for our comfort! Like Ioseph, who discovered himself to his brethren, fell upon their necks, and received them with mutual embracings. The truest sign of greatness, is to stoop to others weakness; 'tis Signum roboris, not infirmitatis, saith Gregory. Till that time, when he will make our bodies like his glorious body; he makes his glorious body like our weak bodies. EHe did it,

2. By his comfortable approach; He came to them.

1. Strength of Faith would have carried them to him: as Peter, Matth. xiv. 20. Master, bid me come unto thee.

p. 1442. Moderate fear would have driven them to him. Or,

3. It would have made them call to him for help. Oh! but they are in a weaker and lower condition; their Faith is in a swoun; their fear hath overwhelmed them; there is no power left to seek for succour; therefore, they not being able to seek out for help, see he offers himself graciously to them.

Here is the comfort of Christians; 'tis possible we may be so low brought, as not to be able to call, or look up to Christ; yet then he leaves us not. When we cannot comprehend him, then he will comprehend us. Our Faith may be so weak, as not to be able to lay hold upon him, yet then his Spirit apprehends us. In Bsickness, when speech, and sense, and all fail; yet a child of God hath this comfort, He will come to me, when I lye unable to come to him. This case David was in, Psal. lxxiii. 22, 23. So foolish was I, and ignorant, I was as a beast before thee. Nevertheless I am continually with thee, thou hast holden me by my right hand. He did it.

3. By his comfortable touching of them; He puts his hand upon them. Now this gesture, and action of Christ, was very usual in his miraculous works. Matth. viii. 3. He touched the Leper, and cleansed him. Vers. 15. He touched Peters wives mother, and Ccured her of a fever. Matth. ix. 29. He touched the two blind men, and they received their sight. Matth. xiv. 36. They besought him, that they might onelyonly touch the hem of his garment, and as many as touched were made perfectly whole. Christ uses this gesture of touching, for divers reasons;

1. It is Signum facilitatis. He works wonders with his touch; that is, with the greatest ease and facility. This was eminently seen in Christs wonders. Nature must use stronger means to work any work. Nay, Elias, when he was to recover the womans child, stretch'd his body upon it, often begged of God, before Dhe could effect it. Christ, he effects it by the least means. The smallest means, in appearance, are by him made powerful to work effectually. Purposely, he makes choyce of such seemingly improbable means, the more to magnifie the glory of his Power; the means themselves having no force at all to effect such wonders. Thus Ioshua, chap. vi. 3. The compassing of Iericho seven dayes, blowing with Rams-horns; Magis videntur mysteria consummare, quam bella: What force were there in this, to batter down a City? Thus it was in Naaman's washing seven times in Jordan, 2 Kings i. 5. In the blind man's cure by Clay Eand Spettle, and washing in Siloam, Iohn ix. 6. Thus the looking upon the Brazen Serpent, cured the people. He fed five thousand with five loaves, and two fishes. To teach us,

1. Not to rest in the most effectual means, though never p. 145so hopeful, but to look up to him who works by Athem.

2. Not to despair in the weakest means, if of his appointment. If they be Siloam (which is, by interpretation, Sent) he can make them effectual.

2. It is Signum Applicationis; By this touch he shews, that he helps by a real and close application of himself to us. Omnis actio per contactum. So there must be a close application of Christ to us, if we mean to receive any virtue from him. And to this purpose we meet with a double touch:

1. Christ toucheth us, as here he did the Apostles; that Bis, he immediately unites, and applies himself, his grace, power, Spirit to us, when he conveys any good to us.

2. We must touch Christ; that's contactus Fidei; Faith must draw near to him, as the woman in Matth. ix. 21. If I may but touch the hem of his garment, I shall be whole. Hence, saith Christ, Thy Faith hath made thee whole.

3. It is Signum mirae Efficaciae; The least, if true and real, union with Christ, conveys grace and good to us. Nature Cmust have Vim, & Moram; nihil tam efficax, ut in transitu prosit; but the Word, the touch of Christ is effectual. So Faith, if it be not able to lay hold upon him strongly, yet if it can but touch him, as the woman, Si tetigero; minimus actus; and, fimbriam, minimum objectum.

4. It is Signum virtutis Humanitatis Christi; The Humanity, and Body of Christ, was Omnium instrumentum miraculorum; As sanctified and quickned with the Deity, it served as a powerful instrument to convey spiritual, and supernatural power. 'Tis Caro vivifica: There dwelt virtue in it. The leaves Dof the tree of Life, saves the Nations. The Humanity of Christ, had not a transfusion of Divine properties; but it was enrich'd by the Deity with miraculous virtue; which being drawn forth by Faith, works wonders. He did it,

4. Voce Consolante; He comforts them by a gracious word of heartning, and encouragement: Arise, and be not afraid. He will speak peace to his people, and to his servants, Psal. lxxxv. 8. Arise,

1. It is a word of Assurance, as making known to them, that there is no cause of fear. 'Tis Christ, and his Word Eand Warrant, that can secure us. Master, at thy word I will let down the net, Luke v. 5. Let all terrors compass us, yet if Christ encourage us, it is enough. Fear not, Go forward, made Moses enter the Sea.

p. 1462. It is a word promising Assistance. If he bid us Arise, we Amay hope for his help. Have not I commanded thee? As Iacob in his fear; The Lord that said unto me, or bade me return unto my countrey; that encouraged him.

3. 'Tis Verbum Operatorium; It breaths life, and strength, and courage into them. But what can a word do to a fainting man? Yes,

1. 'Tis Verbum Dei, that is effectual; He speaks life and health. That Word made us of nothing.

2. 'Tis Verbum Spiritu corroboratum; there goes with it a sweet and powerful concurrence of his Spirit: BAs, Ezek. ii. The word of the Lord came unto me, saying, Son of man, stand upon thy feet,—And the Spirit entred into me, and set me upon my feet.

Come we to the eighth and the ninth Verses. Of which, in short.

Vers. 8.

And when they had lift up their eyes, they saw no man, save Iesus onelyonly.

Vers. 9.

And as they came down from the Mountain, Iesus charged them, saying, Tell the Vision to no man, until the Son of man be risen again from the dead.

We are now come to the closure and conclusion of this glorious Vision. In it two things;

1. The issue and end of it; They saw Christ alone.

2. The use they were to make of it; A seasonable concealment of it for a time.

First, For the issue and end of it. And this offers to us a threefold DConsideration:

1. A cessation of all other Appearances. Moses and Elias are vanished and withdrawn; they see no man remaining.

2. The continuance and abode of Christ. He stays, and appears, and continues amongst them.

3. Their eyes are fixed upon him; Him onelyonly they behold. And so from hence draw these three Conclusions:

1. Moses and Elias, the Law and the Prophets, have but a temporary station and abode in the Church. Christ being brought into the world, they are withdrawn.

2. Christs Office, and Glory, and Government in his Church, E'tis lasting and perpetual.

3. The Eye and Observation, and Faith of the Church is fixed upon Christ onelyonly. They look upon none other, nor expect any other after him.

p. 147I. The Law and the Prophets, they are determined by Christs AComing. Moses and Elias, they vanish.

1. They were of a finite and limited duration; not set over the Church as a perpetual Order; but had their times fixed, and bounded. Three times there were that bounded them:

1. The time of Reformation: God had appointed a more exact, and perfecter Government of his Church, to succeed them. When that which is perfect is come, then that which is in part shall be done away; that which is imperfect must yield. Thus we see Aaron, he was call'd upon by God to dye; and then BMoses.

2. The Fulness of time; that was their stint, till he should come, who should fill up all things with his Coming.

3. A third time, was, Adulta aetas Ecclesiae: When that time is come, the Heir is no longer under Tutours and Governours, Gal. iv.

2. Their Nature and Purpose was for a time onelyonly;

1. They had an use of Promising; that Age was trained up all under Promises: When the Performance came, then all Promises were to be abolished.

2. They had an use of Prefiguring, and Typifying, and Shadowing out of good things to come; When the Body and Substance comes, the Shadows and Figures cease. Blossoms wither, when the ripe Fruit appears.

3. They had an use of Prophesying; and Prophesie, we know, looks not upon present things, but upon future: When the truths of all Prophesies are fulfilled, then they cease.

II. Christs Presence, and Authority, and Government in his Church, 'tis lasting, and perpetual. Moses, and the Prophets, have served their time, and have given place; but Christ remains for ever. This the Jews believed, We have heard out of the Law, that Christ abideth for ever, Ioh. xii. 34. Hence, the Gospel, 'tis called Evangelium aeternum: And the time of the Christian Church, it is called, The last time; because, there is to be no more instruction in Religion; no new Sacrifice, or Priest, or Prophet, or Sacraments, or Form of Government.

1. He hath made a full accomplishment of all Prophesies Eand Predictions; there is no looking for another.

2. He hath manifested, and revealed all truth to his Church. This is the dignity that God reserved for his Son; All things that I have heard of my Father, I have made known unto p. 148you, Ioh. xv. 15. The Church of the Jews had all necessary Truths Arevealed: But,

1. Not so clearly: 2 Pet. i. 19. That was but as a candle that shines in a dark place: Christ brings all Truth to light by the Gospel. Now the whole Wisdom of God shines in the Face of Iesus Christ. We understand more clearly then the Prophets themselves; 1 Pet. i. 10.

2. Not so fully: Indeed they had a Sufficiency for that present estate; but now abundance of Truth covers the Earth, as the Waters cover the Sea.

3. They had Additions, and the rule of Faith was increased to them. But we are to expect no more; the Word of God is sealed up and ratified.

3. He hath accomplished, and effectually wrought all the good that the Church can be capable of. He hath offered up a full Sacrifice, obtain'd the gift of the Holy-Ghost. This was one cause of abolishing of the Law; it was weak, made nothing perfect; They received not the Spirit by the hearing of the Law. That comes by the Gospel. And therefore it is called, foreign, The fulness of the Gospel.

III. The eye of the Church looks onelyonly upon Christ, fixes upon him, and expects no other. This is the main difference betwixt the Jewish Church, and Ours. They were all in expectation, and were wayters for better times. But our Faith hath him exhibited, and presented, and rests upon him. Hence Christ forewarns them, not to listen to, or look after any other: If any shall say unto you, Lo, here is Christ, or there, believe it not, Matth. xxiv. 23. Go not forth, look not after him. Oculis videntibus Iesum, nihil dignum praeter Iesum: The Sun arising, darkens all the Stars; so all the former Saints are obscured Dto the eye of the Church, and he alone must shine in his full glory: As when the King enters into any City, all Authority is resigned up to him; all Vice-royes, and Lieutenants must resign up to him; So Moses and the Prophets, all yield up their place in the Church to Christ.

Now follows,

Secondly, The Use they must make of this Transfiguration; and that is a seasonable concealment. In it,

1. The Injunction it self, Iesus charged them.

2. The Nature and Purpose of it, Not to Publish it.

3. The time how long, Till the Resurrection.

First, the Injunction, Iesus charged them.

Observe, It is the Dignity and Prerogative of Christ, to prescribe to his Church a Law of Truth, what should be p. 149published, and taught in his Church, and what should be concealed.

1. He is Primarius Doctor, & Legislator: He teacheth As one having Authority; and it is in his power to propound what Truths he will: He is Lord of our Faith, and may propound to our Faith whatsoever he pleaseth. All other are but subordinate, and limited Teachers, and must be regulated from this grand Doctour. Eccles. xii. 11. The Masters of the Assemblies receive all their words, as given from one Shepheard. Hence they are described with terms and title of Limitation.

1. They are Apostles, Messengers, not going in their Bown names, or publishing what pleases them, but receiving tidings from him who sent them.

2. They are Ambassadours. They must have Instructions, and limited Commissions. 'Tis high presumption to treat of any thing, that is not given them in charge.

3. They are Stewards, not Lords and Masters in the house; but must feed the family with food appointed them.

4. They are called Interpreters; not Authours of CTruth, but Expositors.

5. They are Depositaries; Truth is committed to their trust. That good thing committed to thee, 2 Tim. i. 14.

2. Christ alone knows, Quae utilia; what Truths are profitable, and useful, and saving Truths. Humane curiosity would search into many things; and ask as he did, Master, How many shall be saved? As Peter, What shall become of Iohn? As the Apostles, Master, Wilt thou now restore the kingdome to Israel? But Christ best knows all vital saving Truths.

3. He alone knows the Capacity of his Church and Children, what Truths are fit for them, what they can bear. Thus, having given Solomon a large capacious heart, he imparted to him all kind of Wisdome. For others, he distills-in those necessary Truths which are of a full proportion for their judgements and understandings. Thus S. Paul, being guided by Christs direction, preached onelyonly easie Truths to the Corinthians; gave them Milk, as unto Babes: But to those who have exercised judgements for them, stronger Truths. Thus as the High-Priest was to divide the Sacrifice; to God, his part; Eto the Priests, their part; to the people, their part. So, some Truths there are we must leave to God; some there are for Ministers; some for the common people. That's the Injunction.

p. 150Secondly, The Nature and Purpose of it; The Vision must be Aconcealed. 'Tis observable, in the Works, and Doctrine of Christ, sometimes he commands secrecie and concealment. Matth. ix. 30. Having cured two blind men, he charges that none should know it. So, Mark v. having raised Iairus his daughter, charged none should know it. And so for Truths; he hath been pleased to reserve some Truths from publick and common notice, and to reserve them till afterwards.

1. Thus in the Old Law;

1. The mysterie of the Trinity, it was exceeding dainty, and reservedly revealed.

2. The Divinity of the Messias; That he was to be Man, was more evident; but it was secret that he was God. The Scribes could not conceive, how David's Son should be David's Lord.

3. The Calling of the Gentiles, was a Secret hid from generations. The Jewish Church wondred at it. Who hath begotten me these? They counted it blasphemy in Stephen, whenhe said, The Ordinances of Moses should be changed.

2. So now to us;

1. The Conversion of the Jews.

2. The Overthrow of Antichrist.

3. The second Coming of Christ; they are all concealed from us.

Thirdly, This Vision of Christs Divinity and Glory, that must be concealed till after his Resurrection:

1. Till then, Christ is Instatu Humiliationis, and so he will have his Majesty and Glory to be covered. Now he terms himself, The Son of Man: He was declared to be the Son of God, by the Resurrection from the dead, Rom. i. Thus he was pleased Dto vail his Glory, and to become vile, and of no reputation.

2. It is Documentum Modestiae; His Glory, he is not ambitious to publish it: As S. Paul, fourteen years concealed his Revelations: He glories in his Infirmities, and weaknesses; but till he was constrain'd, he kept his Rapture conceal'd.

3. Till his Resurrection, these Apostles were Inepti, weak and carnal; not sufficiently grounded in this Doctrine of Christs Divinity. After his Resurrection, then they were endued with strength from above; and then those mysteries that they could not bear, the Comforter reveal'd to them.

4. Quia Incredibile; The Infidelity of the world was not yet to be removed; it would not believe there had been such a Vision. Infidelity deprives us of many Truths, that God would otherwise reveal to us.

5. Ne impediret Passionem. It troubled Pilat to hear it p. 151mentioned, That Christ was the Son of God. And S. Paul saith, AHad they known it, they would not have crucified the Lord of Life and Glory. He purposely concealed his Deity, to give way to his Passion. And hence it is, that he spake of his Divinity very reservedly. He charged, They should tell no man who he was, Mark viii. 20. but, vers. 32. He spake plainly of his Passion. foreign, is the word.