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and set upon our heads, and never lift up glory, once of his greatest extremity; they our hearts to their Creator and ours, either sleep both times. The other was in the to ask his blessing or to acknowledge it. night, more tolerable; this by day, yea, in Of all men under heaven, none had so much a light above day. Chrysostom would fain need to pray as courtiers. That which was excuse it to be an amazedness, not a sleep, done but once to Christ, is always done to not considering that they slept both at that them. They are set upon the hill, and see glory, and after in the agony. To see that the glory of the kingdoms of the earth. But master praying, one would have thought I fear it is seen of them as it is with some should have fetched them on their knees; of the mariners, the more need, the less especially to see those heavenly affections devotion.

look out at his eyes; to see his soul lifted Ye have seen the place; see the attend up in his hands, in that transported fashion, ants. He would not have many, because he to heaven. But now the hill hach wearied would not have it yet known to all : hence their limbs, their body clogs their soul, and was his intermination, and sealing up their they fall asleep. While Christ saw divine mouths with a nemini dicite, “tell no man." | visions, they dreamed dreams; while he was Not none, because he would not have it in another world, ravished with the sight of altogether unknown; and afterwards would his Father's glory, yea, of his own, they have it known to all. Three were a legal were in another world, a world of fancies, number: in ore durum aut trium, “ in the surprised with the cousin of death, sleep. mouth of two or three witnesses." He had | Besides so gracious an example, their own eternally possessed the glory of his Father necessity, quia incessanter pecco, “because without any witnesses ; in time the angels I continually sin," Bernard's reason might were blessed with that sight; and after that, have moved them to pray, rather than their two bodily yet heavenly witnesses, were Master ; and behold, instead of fixing their allowed, Enoch and Elias. Now, in his hu- eyes upon heaven, they shut them; instead manity, he was invested with glory, he takes of lifting up their hearts, their heads fell but three witnesses, and those earthly and down upon their shoulders; and shortly, weak, Peter, James, John. And why these? | here was snoring instead of sighs and pray. We may be too curious: Peter, because the ers. This was not Abraham's or Elihu's eldest ; Jolin, because the dearest; James, ecstatical sleep (Job xxxiii.); not the sleep of because, next Peter, the zealousest: Peter, the church, a waking sleep, but the plain because he loved Christ most; John, be sleep of the eyes ; and that not a slumber. cause Christ most loved him ; James, be- ing sleep, which David denies to himself cause, next to both, he loved, and was loved (Psal. cxxxii.) but a sound sleep, which somost. I had rather to have no reason, but lomon forbids (Prov. vi. 4); yea, rather the quia complacuit, “because it so pleased him.” dead sleep of Adam or Jonas; and, as Ber. Why may we not as well ask why he chose nard had wont to say when he heard a monk these twelve from others, as why he chose snore, they did carnaliter seu seculariter dor. three out of the twelve? If any Romanists mire. Prayer is an ordinary receipt for will raise from hence any privilege to Peter, sleep. How prone are we to it, when we (which we would be well content to yield, should mind divine things ! Adam slept in if that would make them ever the honester Paradise and lost a rib : but this sleep was men) they must remember that they must of God's giving, and this rib was of God's take company with them, which these Pom- taking. The good husbandman slept, and peian spirits cannot abide. As good no found tares. Eutychus slept, and fell. privilege as any partners. And withal, they | While Satan lulls us asleep, as he doth almust see him more taxed for his error in ways rock the cradle when we sleep in our this act, than honoured by his presence at devotions, he ever takes some good from the act; whereas the beloved disciple saw us, or puts some evil in us, or endangers and erred not. These same three, which us a deadly fall. Away with this spiritual were witnesses of his transfiguration in the lethargy! Bernard had wont to say, that mount, were witnesses of his agony in the those which sleep are dead to men, those garden; all three, and these three alone, that are dead are asleep to God. But, I were present at both ; but both times sleep. say, those that sleep at church are dead to ing. These were arietes gregis, “the bell. God: so we preach their funeral sermons wedders of the flock," az Austin calls them. instead of hortatory. And as he was wont to O weak devotion of three great disciples ! say, he lost no time so much as that whereThese were Paul's three pillars, si utókon in he slept; so let me add, there is no loss doxoūrtis, Gal. ii. 9. Christ takes them up of time so desperate as of holy time. Think twice; once to be witnesses of his greatest | that Christ saith to thee at every sermon,

as he did to Peter, Etiam Petre dormis? | Tertull. in 4. adver. Marcionen. Alter “ Sleepest thou, Peter? couldst thou not initiator Veteris Testamenti, alter consummawake with me one hour?" A slumbering tor Novi, “one the first register of the Old and a drowsy heart does not become the Testament, the other the shutter up of the business and presence of him that keepeth | New." I verily think with Hilary, that Israel, and slumbers not.

these two are pointed at as the forerunners These were the attendants: see the com- of the second coming of Christ, as now they panions of Christ. As our glory is not were the foretellers of his departure: neither consummate without society, no more would doubt I that these are the two witnesses Christ have bis ; therefore his transfigura. which are alluded to in the Apocalypse, tion hath two companions, Moses, Elias. howsoever divers of the fathers have thrust As St. Paul says of himself, “ Whether in | Enoch into the place of Moses. Look upon the body or out of the body, I know not, the place, Apoc. xi. 5, who but Elias can God knows ;" so say I of these two. Of be he of whom it is said, “ If any man will Elias there may seem less doubt, since we hurt him, fire proceedeth out of his mouth know that his body was assumed to heaven, and devoureth his enemies ?" alluding to and might as well come down for Christ's 2 Kings i. Who but Elias, of whom it is said, glory, as go up for his own; although some “ He hath power to shut the heaven, that grave authors, as Calvin, Ecolampadius, it rain not in the days of his prophesying?" Bale, Fulk, have held this body with Enoch's alluding to 1 Kings xviii. Who but Moses resolved into their elements. Sed ego non of whom it is said, “ He hath power to turn credulus illis, Enoch translalus est in carne, the waters into blood, and smite the earth et Elias carneus raptus est in coelum, &c. with all manner of plagues?" alluding to “ Enoch was translated in the flesh, and Exodus vii. 8. But take me aright, let me . Elias, being yet in the flesh, was taken into not seem a friend to the publicans of Rome,

neaven," saith Jerom, in his epistle ad Pam- an abettor of those Alcoran-like fables of machium.

our Popish doctors, who, not seeing the And for Moses, though it be rare and wood for trees, do hærere in cortice, " stick singular, and Austin makes much scruple of in the bark ;" taking all concerning that it, yet why might not he after death return Antichrist according to the letter, Odi et in his body to the glory of Christ's trans- arceo. So shall Moses and Elias come figuration, as well as afterwards many of the again in those witnesses, as Elias is already saints did to the glory of his resurrection : come in John Baptist : their spirits shall be I cannot therefore, with the gloss, think | in these witnesses, whose bodies and spirits there is any reason why Moses should take were witnesses both of the present glory another, a borrowed body, rather than his and future passion of Christ. Doubtless own. Heaven could not give two fitter many thousand angels saw this sight, and companions, more admirable to the Jews were not seen; these two both saw and for their miracles, more gracious with God were seen. O how great a happiness was for their faith and holiness; both of them it for these two great prophets, in their glo. admitted to the conference with God in rified flesh to see their glorified Saviour, Horeb; both of them types of Christ; both who before his incarnation had spoken to of them fasted forty days; both of them for them! To speak to that Man-God, of whom the glory of God suffered many perils; both they were glorified, and to become prophets divided the waters; both the messengers of not to men, but to God! And if Moses' God to kings; both of them marvellous, as face so shone before, when he spoke to him in their life so in their end. A chariot of without a body in mount Sinai, in the midst angels took away Elias; he was sought by 1 of the flames and clouds, how did it shine the prophets, and not found. Michael strove now, when himself glorified speaks to him with the devil for the body of Moses; he was | a man, in Tabor, in light and majesty ! sought for by the Jews and not found, and Elias hid his face before with a mantle when now both of them are found here together he passed by him in the rock; now with on Tabor. This Elias shows himself to open face he beholds him present, and in the royal prophet of his church; this Moses his own glory adores his. Let that impushows himself to the true Michael. Moses dent Marcion, who ascribes the law and the publisher of the law, Elias the chief of prophets to another god, and devises a hos. the prophets, show themselves to the God tility betwixt Christ and them, be ashamed of the law and prophets. Alter populi in- to see Moses and Elias not only in colloformator aliquando, alter reformator quan- quio, but in consortio claritatis, “not only doque, one the informer once of the people, in conference, but in a partnership of brightthe other the reformer sometimes,” saithness," as Tertullian speaks, with Christ. whom, if he had misliked, he had his choice , both appeared ; to teach us, that neither of all the choir of heaven ; and now choos- | our sleep nor change can keep us from aping them, why were they not in sordibus et pearing with him. When therefore thoa tenebris, “in rags and darkness ?" Sic in shalt receive the sentence of death on mount alienos demonstrat illos dum secum habet ; sic Nebo, or when the fiery chariot shall come relinquendos docet quos sibi jungit ; sic des. and sweep thee from this vale of mortahty, truit quos de radiis suis erstruit. “ So doth remember thy glorious re-apparition with he show them far from strangeness to him, thy Saviour, and thou canst not but be whom he hath with him ; so doth he teach comforted, and cheerfully triumph over tha: them to be forsaken, whom he joins with last enemy, outfacing those terrors with the himself; so doth he destroy those whom he assurance of a blessed resurrection to glory. graces with his beams of glory," saith that | To the which, &c. father. His act verifies his word, “ Think not that I come to destroy the law or the

CONTEMPLATION XIII. - THE SECOND PART prophets ; I am not come to destroy, but

OF THE MEDITATIONS UPON THE TRAS. to fulfil them," Matth. v. 17. O what con

FIGURATION OF CHRIST. solation, what confirmation was this to the disciples, to see such examples of their fu.

A Sermon preached at Whitehall, before ture glory! such witnesses and adorers of

King James. the eternal Deity of their Master: They It falls out with this discourse as with saw, in Moses and Elias, what they them. mount Tabor itself, that it is more easily selves should be. How could they ever climbed with the eye than with the fooi. fear to be miserable, that saw such prece. | If we may not rather say of it, as Josephus dents of their ensuing glory ? how could did of Sinai, that it doth not only ascensus they fear to die, that saw in others the hominum, but aspectus fatigare, “weary not happiness of their own change? The rich only the steps, but the very sight of men." glutton pleads with Abraham, that “if one We had thought not to spend many breaths, came to them from the dead, they will in the skirts of the hill, the circumstances: amend :" Abraham answers, “ They have and it hath cost us one hour's journey alMoses and the prophets, let them hear ready; and we were glad to rest us ere we them.” Behold, here is both Moses and can have left them below us. One pause the prophets, and these too come from the more, I hope, will overcome them, and set dead: how can we now but be persuaded us on the top. No circumstance remains of the happy state of another world, unless | undiscussed but this one, what Moses and we will make ourselves worse than the Elias did with Christ in their apparition : damned? See and consider that the saints For they were not, as some sleepy attenof God are not lost, but departed; gone dants, like the three disciples in the begininto a far country with their Master, to re- ning, to be there and see nothing; nor, as turn again richer and better than they went. some silent spectators, mute witnesses, to Lest we should think this the condition of see and say nothing: but, as if their glory Elias only, that was rapt into heaven, see had no whit changed their profession, thes here Moses matched with bim, that died are prophets still, “and foretold his depar. and was buried. And is this the state of ture," as St. Luke tells us. Foretold, not these two saints alone ? shall none be seen to him which knew it before, yea, which with him in the Tabor of heaven, but those told it them; they could not have known which have seen him in Horeb and Carmel? | it but from him; he was é dágos, "the word O thou weak Christian, was only one or of his Father: they told but that which he two limbs of Christ's body glorious in the before had told his disciples, and now these transfiguration, or the whole ? he is the heavenly witnesses tell it over again, for head, we are the members. If Moses and confirmation. Like as John Baptist knes Elias were more excellent parts, tongue or Christ before; he was vox clamantis, the hand, let us be but heels or toes; his body voice of a crier:" the other, verbum Patris, is not perfect in glory without ours. " When “the word of his Father:" there is great Christ, which is our life, shall appear, then affinity betwixt vor and verbum, yea, this shall we also appear with him in glory,” voice had uttered itself clearly, Ecce ageus Colos. iii. 4. How truly may we say to Dei, “Behold the Lamb of God;" yet be death, “ Rejoice not, mine enemy; though sends his disciples with an “ Art thou he?" I fall, yet shall I rise; yea, I shall rise in that he might confirm to them by him, that falling." We shall not all sleep, we shall which he both knew and had said of him. be “ changed," saith St. Paul to his Thes. So our Saviour follows his forerunner in saloniaus. Elias was changed, Moses slept: this, that what he knew and told his dis

ciples, the other Elias, the typical Jolinit unseasonable for me, in the midst of all Baptist, and Moses, must make good to your court jollity, to tell you of the days of their belief.

mourning, and, with that great king, to This ičodos, "departure of Christ,” was serve in a death's-head amongst your royal oxampós zóyos, a word both hard and harsh; dishes, to show you coffins in the midst of hard to believe, and harsh in believing. The your triumphs ; yet these precedents, above disciples thought of nothing but a kingdom; exception, show me, that no time is so fit a kingdom restored magnificently, intermi- as this. Let me therefore say to you, with nably; and two of these three witnesses the Psalmist, “ I have said, ye are gods :" had so swallowed this hope, that they had if ye were transfigured in Tabor, could ye put in for places in the state, to be his chief be more? “but ye shall die like men :" peers. How could they think of a parting? there is your igodos. It was a worthy and The throne of David did so fill their eyes, witty note of Jerome, that amongst all trees that they could not see his cross; and if the cedars are bidden to praise God, which they must let down this pill, how bitter are the tallest : and yet dies Domini super must it needs be? His presence was their omnes cedros Libani, “the day of the Lord joy and life: it was their death to think of shall be upon all the cedars of Lebanon," his loss. Now, therefore, that they might Isaiah ii. Ye gallants, whom a little yellow see that his sufferings and death were not of earth, and the webs of that curious worm, any sudden impotence, but predetermined have made gorgeous without, and perhaps in heaven, and revealed to the saints, two proud within, remember that, ere long, as of the most noted saints in heaven shall one worm decks you without, so another second the news of his departure, and that worm shall consume you within, and that in the midst of his transfiguration: that they both the earth that you prank up, and could not choose but think, He that can that earth where with you prank it, is runbe thus happy, needs not be miserable; that ning back into dust. Let not your high passion which he will undergo, is not out estate hide from you your fatal humiliation: of weakness, but out of love. It is wittily | let not your purples hide from you your noted by that sweet Chrysostom, that Christ winding-sheet, but even on the top of Tabor never lightly spake of his passion, but im. think of the depth of the grave; think of mediately before and after he did some great your departure from men, while ye are ad. miracle. And here, answerably, in the vanced above men. midst of his miraculous transfiguration, the We are now ascended the top of the two saints speak of his passion. A strange hill, let us therefore stand, and see, and opportunity! in his highest exaltation to wonder at this great sight: as Moses, to see speak of his sufferings; to talk of Calvary the “bush flaming and not consumed ;" so in Tabor; when his head shone with glory, we, to see the humanity continuing itself to tell hiin how it must bleed with thorns ; | in the midst of these beams of glory. Christ when his face shone like the sun, to tell was in poppn doūnou, saith St. Paul, “ in the him it must be blubbered and spit upon ; | form of a servant ;" now for the time he when his garments glistered with that ce- | was truly potapop Palui;, “transformed;" that lestial brightness, to tell him they must be there is no cause why Maldonat should so stripped and divided; when he was adored inveigh against some of ours, yea of his own, by the saints of heaven, to tell him how he as Jansenius, who translates it transforma. must be scorned by the basest of men ;tion : for what is the external form but the when he was seen between two saints, to figure? and their own Vulgate (as hotly as tell him how he must be seen between two he takes it) reads it, Philip. i. 7. Hoppay malefactors : in a word, in the midst of his doúrov, formam servi accipiens," “taking divine Majesty, to tell him of his shame; the form of a servant." There is no danger and, while he was transfigured in the mount, in this ambiguity; not the substantial form to tell him how he must be disfigured upon but the external fashion of Christ was the cross. Yet these two heavenly pro changed: he having three forms (as Bernard phets found this the fittest time for this dis distinguishes), Contemptam, splendidam, di. course: rather choosing to speak of his | vinam, “the despised, the resplendent, the sufferings in the height of his glory, than divine," changeth here the first into the of his glory after his sufferings. It is most second: this is one of the rarest occur. seasonable in our best, to think of our worst rences that ever befell the Saviour of the estate ; for both that thought will be best world. I am wont to reckon up these four digested when we are well, and that change principal wonders of his life ; incarnation, will be best prepared for when we are the temptation, transfiguration, and agony: the farthest from it. You would perhaps think first, in the womb of the virgin ; the se. cond, in the wilderness; the third, in the Herod put him on in mockage isfrie dag mount; the fourth, in the garden. The apar, (Luke xxiii.) not a white, but a brigt: first, that God should become man; the robe (the ignorance whereof makes a shor second, that God and man should be tempt- of disparity in the evangelists); but God ed, and transported by Satan; the third, the Father, to glorify him, clothes his very that man should be glorified upon earth; garments with heavenly splendour. “Be. the last, that he which was man and God hold, thou art fair, my beloved; behold, should sweat blood, under the sense of thou art fair; and there is no spot in thee. God's wrath for man: and all these either Thine head is as fine gold, thy mouth is as had the angels for witnesses, or the imme- sweet things, and thou art wholly delectable. diate voice of God. The first had angels Come forth, ye daughters of Sion, and be singing; the second angels ministering; the hold king Solomon, with the crown wherethird the voice of God thundering; the with his father crowned him, in the day of fourth the angels comforting ; that it may the gladness of his heart !” O Saviour, i be no wonder, the earth marvels at those thou wert such in Tabor, what art thou in things, whereat the angels of heaven stand heaven ? if this were the glory of thy liu. amazed. Bernard makes three kinds of manity, what is the presence of thy Godwonderful changes ; sublimitas in humilita- | head. Let no man yet wrong himself so tem, "height to lowliness," when the Word much, as to magnify this happiness as an. took flesh; contemptibilitas in majestatem, other's; and to put himself out of the parwhen Christ transformed himself before his ticipation of this glory. Christ is our head, disciples ; mutabilitas in eternitatem, when we are his members; as we all were in the he arose again, and ascended to heaven to first Adam, both innocent and sinning; so reign for ever : ye see this is one of them ; are we in the second Adam, both shining and as Tabor did rise out of the valley of in Tabor, and bleeding sweat in the garden: Galilee, so this exaltation did rise out of and as we are already happy in him, so the midst of Christ's humiliation. Other shall we be once in ourselves, by and through marvels do increase his dejection, this only | him. He shall change our vile bodies, that makes for his glory; and the glory of this they may be like his glorious body : behold is matchable with the humiliation of all the our pattern, and rejoice! like his glorious rest. That face, wherein before (saith body. These very bodies, that are now Isaiah) there was no form nor beauty, now cloudy like the earth, shall once be bright shines as the sun: that face, which men as the sun; and we, that now see clay in hid their faces from in contempt, now shines one another's faces, shall then see nothing so, that mortal eyes could not choose but but heaven in our countenances; and we, hide themselves from the lustre of it, and that now set forth our bodies with clothes, immortal receive their beams from it: He shall then be clothed upon with immortality, had ever in vultu sidereum quiddam, az Je- out of the wardrobe of heaven: and if ever rome speaks, a “certain heavenly majesty any painted face should be admitted to the and port in his countenance,” which made sight of this glory, (as I much fear it, yea, his disciples follow him at first sight, but I am sure God will have none but true now here was the perfection of super-ce-faces in heaven), they would be ashamed lestial brightness. It was a miracle in the to think, that ever they had faces to daub three children, that they were so delivered with these beastly pigments, in comparison from the flames, that their very garments of this heavenly complexion. Let us theresmelt not of the fire: it is no less miracle fore look upon this flesh, not so much with in Christ, that his very garments were dyed contempt of what it was, and is, as with a celestial, and did savour of his glory. Like joyful hope of what it shall be ; and when as Aaron was so anointed on his head and our courage is assaulted with the change of beard, that his skirts were all perfumed : | these bodies from healthful to weak, from his clothes therefore shined as snow, yea, living to dead, let us comfort ourselves with (that were but a waterish white), as the the assurance of this change, from dust to light itself, saith St. Mark and Matthew, | incorruption. We are not so sure of death, in the most Greek copies : that seamless as of transfiguration ; all the days of our coat, as it had no welt, so it had no spot. appointed time we will, therefore, wait till The king's son is all fair, even without. o our changing shall come. excellent glory of his humanity! the best Now, from the glory of the Master, gire diamond or carbuncle is hid with a case : me leave to turn your eyes to the error of but this brightness pierceth through all his the servant, who having slept with the rest, garments, and makes them lightsome in and now suddenly awaking, knoweth not him, which use to conceal light in others :, whether he slept still. To see such a light

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