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day; when it is day they give God thanks for day; at noon they thank God for half the day past ; after that they pray for a good sunset ; after that they thank God for the day past; and lastly, pray for a good night after their day. And we Christians suffer so many suns and moons to rise and set upon our heads, and never lift up our hearts to their Creator and ours, either to ask his blessing, or to acknowledge it. Of all men under heaven, none had so much need to pray as courtiers. That which was done but once to Christ, is always done to them. They are set upon the hill, and see the glory of the kingdoms of the earth. But I fear it is seen of them as it is with some of the mariners, the more need, the less devotion.

Ye have seen the place, see the attendants. He would not have many, because he would not have it yet known to all : hence was his intermination, and sealing up their mouths with a nemini dicite ; “tell

not one; because he would not have it altogether unknown ; and afterwards would have it known to all. Three were a legal number ; in ore duorum aut trium, “in the mouth of two or three witnesses.” He had eternally possessed the glory of his Father without any witnesses : in time the angels were blessed with that sight; and after that, two bodily, yet heavenly witnesses were allowed, Enoch and Elias. Now, in his humanity, he was invested with glory, he takes but three witnesses, and those earthly and weak, Peter, James, John. And why these? we may be too curious. Peter, because the eldest; John, because the dearest; James, because, next Peter, the zealousest: Peter, because he loved Christ most ; John, because Christ most loved him ; James, because, next to both, he loved, and was loved most. I had rather have no reason, but, quia complacuit," because it so pleased him.” , Why may we not as well ask why he chose these twelve from others, as why he chose these three out of the twelve ? If any Romanists will raise from hence any privilege to Peter, (which we could be well content to yield, if that would make them ever the honester men,) they must remember that they must take company with them, which these Pompeian spirits cannot abide. As good no privilege as any partners. And withal, they must see him more taxed for his error in this act, than honoured by his presence at the act ; whereas the beloved disciple saw and erred not. These same three, which were witnesses of his transfiguration in the mount, were witnesses of his agony in the garden ; all three, and these three alone, were present at both: but both times sleeping. These were arietes gregis, “The bell-wethers of the flock," as Austin calls them. Oh weak devotion of three great disciples ! These were Paul's three pillars, oi otúdo dokOŪVTEC, Gal. ii. 9. Christ takes them up twice; once to be witnesses of his greatest glory, once of his greatest extremity; they sleep both times. The other was in the night, more tolerable; this by day, yea in a light above day. Chrysostom would fain excuse it to be an amazedness, not a sleep ; not considering that they slept both at that glory, and after in the agony. To see that Master praying, one would have thought should have fetched them on their knees; especially to see those heavenly affections look out at his eyes; to see his soul lifted up in his hands, in that transported fashion, to heaven. But now the hill hath wearied their limbs, their body clogs their soul, and they fall asleep. While Christ saw divine visions, they dreamed dreams; while he was in another world, ravished with the sight of his Father's glory, yea of his own, they were in another world, a world of fancies, surprised with the cousin of death, sleep. Besides so gracious an example, their own necessity, quia incessanter pecco,“ because I continually sin." Bernard's reason might have moved them to pray, rather than their Master: and behold, instead of fixing their eyes upon heaven, they shut them ; instead of lifting up their hearts, their heads fall down upon their shoulders ; and shortly, here was snorting instead of sighs and prayers. This was not Abraham's or Elihu's ecstatical sleep, Job xxxiii., not the sleep of the church, a waking sleep, but the plain sleep of the

no man :

eyes ;

and that not a slumbering sleep, which David denies to himself, Psalm cxxxii., but a sound sleep, which Solomon forbids, Prov. vi. 4, yea rather the dead sleep of Adam or Jonas; and, as Bernard had wont to say, when he heard a monk snort, they did carnaliter seu seculariter dormire. Prayer is an ordinary receipt for sleep.

How prone are we to it, when we should mind divine things! Adam slept in Paradise and lost a rib: but this sleep was of God's giving, and this rib was of God's taking. The good husband slept, and found tares. Eutychus slept and fell. While Satan lulls us asleep, as he doth always rock the cradle when we sleep in our devotions, he ever takes some good from us, or puts some evil in us, or endangers us a deadly fall. Away with this spiritual lethargy! Bernard had wont to say, that those which sleep are dead to men, those that are dead are asleep to God. But I say, those that sleep at church are dead to God: so we preach their funeral sermons instead of hortatory. And as he was wont to say, he lost no time so much as that wherein he slept ; so let me add there is no loss of time so desperate as of holy time. Think that Christ saith to thee at every sermon, as he did to Peter, Etiam, Petre, dormis? “Sleepest thou Peter, couldst thou not wake with me one hour ?" A slumbering and a drowsy heart does not become the business and presence of him that keepeth Israel, and slumbers not.

IV. These were the attendants; see the companions of Christ. As our glory is not consummate without society, no more would Christ have his; therefore his transfiguration hath two companions, Moses, Elias. As St. Paul says of himself, "Whether in the body, or out of the body, I know not, God knows ;" so say I of these two. Of Elijah there may seem less doubt,

“ Enoch was

since we know that his body was assumed to heaven, and might as well come down for Christ's glory, as go up for his own ; although some grave authors, as Calvin, Ecolampadius, Bale, Fulk, have held his body, with Enoch's, resolved into their elements : Sed ego non credulus illis : Enoch translatus est in carne, et Elias carneus raptus est in coelum, &c. translated in the flesh, and Elias, being yet in the flesh, was taken into heaven," saith Jerome, in his Epistle ad Pammachium.

And for Moses, though it be rare and singular, and Austin makes much scruple of it; yet why not he after death return in his body to the glory of Christ's transfiguration, as well as afterwards many of the saints did to the glory of his resurrection? I cannot therefore with the gloss think, there is any reason why Moses should take another, a borrowed body, rather than his own. Heaven could not give two fitter companions, more admirable to the Jews for their miracles, more gracious with God for their faith and holiness; both of them admitted to the conference with God in Horeb, both of them types of Christ; both of them fasted forty days, both of them for the glory of God suffered many perils, both divided the waters, both the messengers of God to kings, both of them marvellous, as in their life, so in their end. A chariot of angels took away Elias; he was sought by the prophets, and not found. Michael strove with the devil for the body of Moses ; he was sought for by the Jews, and not found ; and now both of them are found here together on Tabor. This Elias shows himself to the royal Prophet of this church; this Moses shows himself to the true Michael. Moses the publisher of the law, Elias the chief of the prophets, show themselves to the God of the law and prophets. Alter populi informator aliquando, alter reformator quandoque ; "one the informer once of the people; the other the reformer sometimes," saith Tertull. in 4. adver. Marcionem. Alter initiator veteris testamenti, alter consummator novi ; "one the first register of the Old Testament, the other the shutter up of the New.” I verily think with Hilary, that these two are pointed at as the forerunners of the second coming of Christ, as now they were the foretellers of his departure : neither doubt I that these are the two witnesses which are alluded to in the Apocalypse, howsoever divers of the fathers have thrust Enoch into the place of Moses. Look upon the place, Apoc. xi. 5. Who but Elias can be he of whom it is said, “If any man will hurt him, fire proceedeth out of his mouth and devoureth his enemies ?” alluding to 2 Kings i. Who but Elias, of whom is said, “He hath power to shut the heaven, that it rain not in the days of his prophesying ?" alluding to 1 Kings xviii. Who but Moses, of whom it is said, “He hath power to turn the waters into blood, and smite the earth with all manner of plagues ?" alluding to Exod. vii. 8. But take me aright: let me not seem a friend to the publicans of Rome, an abettor of those Alcoran-like fables of our Popish doctors, who, not seeing the wood for trees, do hærere in cortice, “stick in the bark," taking all concerning that Antichrist according to the letter, Odi et arceo. So shall Moses and Elias come again in those witnesses, as Elias is already come in John Baptist: their spirits shall be in these witnesses, whose bodies and spirits were witnesses both of the present glory and future passion of Christ. Doubtless many thousand angels saw this sight, and were not seen; these two both saw and

Oh how great a happiness was it for these two great prophets, in their glorified flesh, to see their glorified Saviour, who, before this incarnation, had spoken to them! To speak to that ManGod of whom they were glorified, and to become prophets not to men, but to God? And if Moses face so shone before, when he spoke to him without a body in Mount Sinai, in the midst of the flames and clouds, how did it shine now, when himself glori

were seen.

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