Twenty-Five Sermons, Sermons 2 · Sermon 1
THE FIRST SERMON ON
S. LUKE ix. 28.
And it came to pass, about an eight dayes after these sayings, he took Peter, and John, and James, and went up into a mountain to pray, &c.
THis passage of Scripture, is a remarkable relation of our Saviours glorious Transfiguration; his laying aside his garments of Frailty, and Mortality; and his assuming to himself his robes of Majesty and Glory. As David, seeing his son Solomon's Succession questioned, and opposed, sends him to Mount Gihon, commands Zadock and Nathan to annoint, and proclaim him King: so here; Christs Kingdom being opposed, he is by Gods appointment established: Moses and Elias adore, and attend him; and a Voyce from heaven declares him Messias.
The Text sets out Christs Preparation, and Entrance into this glorious Manifestation of Himself; and the purposed choyce of those remarkable Circumstances, in which he was pleased to be Transfigured. And as in Coronations and Triumphs of Kings, all Occurrences are forelayd and ordered for greater Magnificence: so here; every particular is cull'd out, to advance the glory of this Transfiguration.
1. Is the choyce of Time; About an eight dayes after these sayings.
2. Is the choyce of Attendants; Peter, Iames, Iohn.
3. Is the choyce of the Place, fit for this great work; A mountain.
4. Is the choyce of an holy Preparative Action, Prayer; He went up into a mountain to pray.
First, is the choyce of Time: And as in Time, there are two things:
1. Order.
2. Measure.
1. The one is, Succession;
2. The other, Duration. So here;
1. There is Ord…, or Successio, in these words; After these sayings.
2. There is Duratio, in these words; About an eight dayes.
I. Is Ordo, or Successio; After these sayings; and it reflects back to several remarkable passages going before, in his immediate last discourse with his Disciples.
1. Is Post Petri confessionem; after S. Peter's Confession, vers. 20. Thou art the Christ of God. After this Confession of the Disciple's Faith, then he was Transfigured. It carries with it a double Intendment:
1. Of Confirmation of their Faith:
2. Of Reward of their Faith.
1. An Intendment of Confirmation: Before, they confessed and believed: And now again, their faith is miraculously confirmed, and ratified. It is Gods gracious course, thus to … port, and strengthen the beginnings of a true faith. Revelations, Visions, Miracles, Signs from heaven, all shall serve for further Confirmation. Thus God to Ahaz, Ask thee a S…n of the Lord thy God; ask it either in the depth, or in the heigh… above, …. vii. 11. If it be true faith, he will make it stronger. He is alwayes watering this grain of Mustard-seed. Thus to Nathaneel, Ioh. i. 50, 51. Believest thou, because I said unto thee, I saw thee under the Figtree? Thou shalt see greater things than these.—Ye shall see heaven open, and the Angels of God ascending, and descending upon the Son of man.
2. An Intendment of Remuneration. This faithful Confession is honoured and rewarded with an evident Revelation a glorious Vision. This is the method of Gods dealing with his children. The ground of faith, is not sight, and reason, and evidence; but the reward of faith, is evidence, and clearness of full Representation. Christians are called …; …, non Rationales; Aug. That is the duty of faith; but, the iss… and end of it, what is that? It shall end in Vision. Then we shall see him as he is. First, faith looks upon his back-parts, and covers its face, as Elias in the cave; then it is advanced to see him face to face, as Elias on the Mount. To believe, because we see, it is the weakness of faith; but to see, because we believe, it is the honour of faith. Aliud est videndo credere, aliud credendo videre. After these sayings: That,
2. Is, Post mortis praedictionem, vers. 22. The Son of man must suffer many things, and be rejected of the Elders, and Chief Priests, and Scribes, and be slain After that saying, then he was Transfigured, he shewed his Glory. And so it carries with it these Intimations:
1. Quod non ex infirmitate moriturus; That he was not to dye, out of Infirmity. He who can thus at pleasure assume a state of Immortality, hath no inward necessity to dye. It was not necessity of nature, but dispensation of grace that exposed him to death. Non impotenter, sed potenter mortuus est. As Moses dyed, not of weakness; His eye was not dim, nor his natural force abated, Deut. xxxiv. 7. but upon special order: So dyed Christ. As Sampson, it was his strength, not his weakness, that ended him: So Christ, he dyed, Clamore magno, non singultu. He did not exspire with a sigh, or a groan, but when he had cried with a loud voyce, he yielded up the ghost, Matth. xxvii. 50.
2. Quod non ex vi externa; That he did not dye from any external violence. He who hath the title of the Lord of life, and can assume to himself Impassibility, What violence can assault or annoy him? No man taketh away my life from me, but I lay it down of my self; I have power to lay it down, and I have power to take it again, Ioh. x. 18. He who can, Pertransire per medium eorum, pass through the midst of them, and go his way, Luk. iv. 30. sure his death is not enforced, but assumed.
3. Quod non ex odio paterno; That he did not dye, because his Father hated him. It may be it shall be said, God hath forsaken him; His Fathers displeasure exposes him. No, that scandal is prevented by this glorious Manifestation of himself. He is by an Oracle from heaven, honour'd, and acknowledg'd the Son of his Fathers love.
4. After his Death is foretold, his Glory is discovered; That intimates the Order, and Entrance, and Passage into his Kingdom: He did not pass, à deliciis, ad delicias. No, but first he must suffer, and then be glorified. Ought not Christ to have suffer'd these things, and then to enter into his glory? Luk. xxiv. 26. First Mount Calvary must be ascended, then Tabor, and Olivet. Post fel, favum. He must tast the gall of his Passion; then, after, he shall tast the honey-comb of the sweetness of Exaltation.
3. Is Post Resurrectionis Intimationem; vers. 22. He must be raised the third day; After that saying, then he was Transfigured: And so it reflects upon that saying, in a double notion:
1. Ut ostenderet possibilitatem Resurrectionis. He who can make his body thus radiant and resplendent, transform it into such Glory, Why should we judge it impossible, or difficult, to revive, and raise it? Why should we judge it impossible, saith S. Paul, for God to raise the dead? Acts xxvi. 8. He hath power to lay it down, and power to take it up again. Necesse est Spiritui restituatur Templum suum. Look upon Mount Tabor, and this Transfiguration; and then go to Golgotha, and doubt not of a Resurrection.
2. Ut monstraret Modum. The glory of this Transfiguration, shews the glory of his Resurrection. It was Praeludium Resurrectionis Dominicae. It shall not onelyonly be a bare recovery of life, but an advancing of it. S. Paul calls it, His glorious Body. The High Priest Iosedeck his vile garments are taken from him, and precious garments are given unto him. Consider the glory of this Transfiguration; and then doubt not of the Immortality, Impassibility, Agility, Clarity of the Resurrection.
4. Is Post Crucis Impositionem, vers. 23, 24. If any man will come after me, let him deny himself, and take up his Cross daily, and follow me. Taking up the Cross, losing of their lives for him: After these sayings, then he was Transfigured. So it imports a seasonable Consolation. They must endure the Cross, part with life; sad tydings▪ an hard saying, Who can bear it? These are things dreadful to flesh and bloud. Ay but stay a while, and see him, and his servants in glory; that will sweeten all. He purposely gives them a glimpse, and view, and tast of that glory that shall attend their sufferings. Look upon thy sufferings, and thy spirit may droop; but get up into this Mountain of glory, see those Crowns, and Scepters, and White Robes, and then you will be encouraged. These light afflictions, which are but for a moment, work for us a far more exceeding, and eternal weight of glory, 2 Cor. iv. 17. Thus Christ sweetly enterchanges his dealings with his servants:
1. Having put them into the sad meditation of his Death, he shews them his Glory.
2. Having rejoyced them with that, then he allayes it with the remembrance of his Death; again reminds them of his Passion.
5. Is Post Gloriae Promisionem, vers. 24. He tells them, hereafter they shall save their lives, at his coming in Glory. After that saying, he is Transfigured. So it is, F… Glorie Representatio: He puts them not off to future expectations, and reversions. Totum id quod Christiani sumus, spes est; sayes hard to some mens faith: Ay but he gives them in present a glimpse of glory. These first fruits, and preludes of Heaven, serve to support the infirmity of Faith. Robusta fides▪, strong Faith can hold out without sight, cares not for present pay, for any thing in hand; but Infirma fides, weak Faith would droop, without some taste of future Glory. See then, Be not faithless, but faithful. As Ionathan fainting, with one taste of Hony recovered sight and vigour; so the least relish of that hidden Mannah revives faith, and puts strength and alacrity into a believing Christian; makes him as a Giant refresh'd with Wine. As the bunch of Grapes from Eschol made Caleb encourage the people, made them forget Egypt, endure the Wilderness; so this view of Heaven, it puts spirit into us. Otherwise, we are hardly drawn with naked promises, Spem periculo emere. Therefore, Hoc infirmitatis remedium, ut praesentibus sustineatur infirmitas. Ambros.
6. Is Post Regni mentionem. v. 27. I tell you of a truth, there be some standing here, which shall not taste of death, till they see the Kingdom of God. After that saying, he was transfigured. So it is Erroris correctio. They never heard of Christ's Kingdom, but they imagined a terrestrial outward Kingdom. Christ, to make them understand the condition of his Kingdom, sequesters their thoughts from outward things, shews them the Spiritual, Supernatural, Celestial, nature of his Kingdom. Hierusalem comes down from Heaven; It is above, the Mother of us all. All outward things are Bona Scabelli, the good things of his Foot-stool, not Bona Throni, not the good things of his Throne; Solatia mi…, the comforts of the Miserable, not Gaudia beatorum, the joyes of the Blessed.
So much of the first; Ordo, & successio. The other is,
II. Mensura, & continuatio; About an eight days after; St. Matthew and St. Mark say, Six days; St. Luke here, Eight.
1. They say more exactly; St. Luke not so precisely, but about eight days.
2. Even both say precisely true. They speak Exclusively, leaving out the day of this Prediction, and of the Transfiguration; and mention the six days intervening; St. Luke speaks Comprehensively, reckons both the day he spake it, and the day he performed it; and so makes up eight.
Now the exact setting down these days, carries with it a double purpose;
1. Is a Moral signification;
2. Is a Mystical.
1. Is a Moral signification. It was after eight days. He stayes, and deferrs so long;
1. To stirr up expectation, and to quicken their desires to see that Glory. Moderate delayes serve to set an edg, and to quicken our hope and expectation. Thus Elijah delayes, and puts off Elisha from seeing his Rapture, to enflame his desire the more to behold it. The Lord is not slack as men count slackness; but, to enlarge our desires, he seems to delay. Thus he dealt with the Canaanitish woman.
2. It was after eight days, he stayd no longer. Why? he might have deferred longer; It was in these terms that he promised, before they die. Time enough therefore hereafter. Indeed for us, if we promise any thing to God before we die, we must do it presently, because we know not the time of our death; As the Rabins say, If a man vowed to be a Nazarite one day before his death, he was to be so presently, because this day may be the last day; But God knows these times and seasons, and the number of our days. What then? yet after eight days he performs it. In all his promises he is better, and fuller, and speedier then his word. It is enough, if thou hast comfort, though it be at the day of death. Oh! but nescit tarda …olimina. He sends to his Disciples to meet him in Galile.
2. Is a mystical signification. Eight days. Not only the Fathers, Chrysostom, Ambrose, others who delight in allegories; but even later Writers, who are more sparing in those allegorical accommodations of Scripture; they sweetly conceit a double mysterie:
1. Is the Mysterie of Christ's Resurrection; He was Transfigured on the eighth day; raised in Glory on the eighth day afterwards. This reason S. Aug. gives why the number of Eight is consecrated in Scripture. The Circumcision, it was Octavo die, ut figuretur. Dominica Resurrectio; that was on the eighth day, to figure Christ's Resurrection. Many legal clensings, and offerings were on the eighth day. Thus St. Aug. descants upon some Titles of the Psalms in Octavis, All prefigurations of Christ's Resurrection.
2. Is the Mystery of our Transfiguration, and Resurrerection. Six ages of the world must pass first. Post sex dies, gloriae Dominicae habitus ostenditur. Sex millium annorum temporibus evolutis, Regni coelestis honos praefiguratur; Hilarius. Six ages, the world's continuance; the seventh day, that's the day of Judgment; then the eighth is dies aeternitatis, when we shall be taken up in glory.
So much of the first Circumstance, the choyce of time;
About an eight days after these sayings.
Secondly; an other Circumstance, is the choice of Attendants; he took Peter, and Iohn, and Iames. And herein observe these three Considerations.
1. Discipuli, comites;
2. Tres discipuli;
3. Hi tres.
I. His attendants are his Disciples; why not the people, the Priests and Pharises? As Iud… saith (not Iscariot) Lord, How is it that thou wilt manifest thy self unto us, and not unto the world? In likelyhood, it would have convinced, and converted many.
1. It was a Revelation; and revelations of mysteries are not for Infidels, but for Believers. To you it is given to know the mysteries of the Kingdome of heaven, but to others it is not given. Mat. xiii. 11. For common Illumination, he enlightens every man; but special revelation, it is the Childrens bread, the …den Mannah. He expounded all to his Disciples apart. As every subject may know the Kings Laws; but his choyse counsellers, are only acquainted with his Secrets: So the Law of God is exposed to all; but the mysteries of his Kingdom are concealed from many, and communicated only to his own.
2. It was a revelation of his Glory, and therefore not to all, but only to his Disciples. It was the Oeconomie of his Incarnation, to carry secretly his Divinity in the dark-Lanthorn of his Humanity; so to make way to his Death▪ and Passion. Had they known the Lord of life and glory, they would not have Crucified him. Hence he charges them, not to publish it till after his Passion. Thus the greatest Rabins never conceived how David's Son could be David's Lord; and therefore the Iews to this day, because in some places they finde predictions of Divinity, sometimes of humanity, not knowing how to accord them, imagine two Christs; Filium Ioseph, he that shall suffer, and die; and Filium David, that shall rule, and reign.
3. It was a revelation of the Saints after-glorification, therefore to Saints only. This is a name that none Knowes, but he that receives it. He gives the Earnest only where he will bestow the main Substance; the first-fruits of glory, where he intends the whole harvest. As Christ after his Resurrection never sh…wed himself but to the Saints; Before, he did to Priests, Publicans, Pharisees; after, never but to Saints; So in this act of glory, only to his Disciples. Only St. Paul law Christ, and heard him; they who were in his company, neither heard▪ not saw, Act. ix. St. Gregory enquiring how Satan appeared before God, among the Sons of God; Oh, saith he, he was pr…sens absenti, and so absens praes…ti; …e appeared because God observed him, not that he … God. As of the appearances of the Old Testament, it is said, N…e shall see him, and live; so it is true Spiritually, None shall s…e him and die.
II. Tres Discipuli, non omnes. Three of his Disciples, not all.
1. Three is a sufficient number to testify this Miracle.
2. Iudas a reprobate, he was not to be admitted, he was unworthy of it. Therefore, lest he should murmur, and repine, and grow worse by it, others are left out.
3. Ut sit locus ordini; Even among his Disciples he observed an order, and precedency. Some were more eminent and of neerer admission, Cabinet-Counsellers. We see Peter durst not speak to Christ, but beckens to Iohn to do it.
4. Ut sit locus fidei. These were taken to see, and testify; the rest were left, to hear and believe. As Moses sent Spies to view the Land of Canaan; and they, were to report what they saw to others.
5. Ut sit locus modestiae. Transfiguratus in monte cor… paucis, Crucifixus in urbe coram omnibus.
III. Hi tres. He singles out Peter, Iohn, and Iames. Why are these made choyce of, and others passed by? We see, at other times he takes these neerer to him, as at the raising of Iairus his daughter Marc. v. 37. He excludes all others, admits these: What reasons are there for it?
1. There needs no reason; Sufficient is it, that it is his pleasure. In matters of free favour, it is no prosopolepsie to pass by some, to admit others. He can cross his hands, as Iacob did; give five portions to Benjamin, deal more sparingly with others. Shall I not do with mine, owne as I please? Etiam Pater, quia sic complacuit.
2. Quoad humanum affectum, Christ had his Favourites, those whom he made his darling Disciples. Thus St. Iohn was his bosom-Favourite. As it was said of David, and Solomon, Such an one was the Kings friend. These Disciples were thus graced.
3. These three were more eminent for Grace, and Zeal, and Love to Christ. St. Paul saith, they were counted pillars. The greatest proficients have a larger dignation; these are let into the Secrets of Christ. As among David's Worthies, there were the first three. Others were valiant among thirty, but they did not attain to the three first; so among these holy colleagues, these were of an high pitch in Grace, and answerably were they honoured.
4. These three were admitted to see his Transfiguration, because these were appointed to assist his Passion, Math. xxvi. 37. when he underwent his Agonie; therefore these are fore-strengthened, and fore-armed by seeing his Glory. This glorious Vision on Mount Tabor, fitted them to abide the terrour of Mount Calvarie. Those whom God will single out for the greatest tryals, he will fit aforehand with the best enablements. St. Paul was strengthned, and encouraged in a Vision at Hierusalem, before his going to Rome; Be of good cheer Paul; for as thou hast testified of me at Hierusalem, so must thou also bear witness at Rome, Act. xxiii. 11.
5. These several men are singled out upon several reasons.
1. Peter was the forward, zealous Disciple, who led the way to the rest, in that noble confession of Christ; therefore he is singled out to be partaker of this Vision. Again, Peter is now overtaken with an error, is sorry to hear of Christ's death, disswades him from it; by this Vision therefore he is comforted, reformed, instructed in the mysterie of Christ's Death and Passion.
2. Iames he was appointed to be the first Apostle that should die for Christ; Herod suck'd his bloud first. As they who must be in the front of the Battel, have the choysest Armour, because they are to undertake desperate services; so, because S. Iames was to be the first in the Army royal, therefore he was admitted to view the glory of this Transfiguration. Theophylact saith, that this Theophania, made him foreign, and foreign.
3. Iohn, he was fore-appointed to be the publisher, and pen-man of Christ's Divinity; and so, above all, he soared highest into Heaven. Therefore was this manifestation, of Christ's Glory and Divinity made to him. He urges it, Iohn i. 14. he saw his glory, the glory as of the only begotten of the Father. So Peter makes use of this, 2 Pet. i. 18. We heard a voice which came from Heaven when we were in the holy Mount. Thus these Congruities shew why Hi tres; why These three:
Now follows,
Thirdly, another Circumstance, which is the choyce of the place. He led them up to a Mountan. What Mountain was this? Interpreters differ.
1. Some say, it was Mount Sinai, where the Law was given.
2. Others say, it was Mount Libanus, that is neer to Caesarea Philippi.
3. Most say, it was Mount Tabor. But it was purposely concealed, to avoyd those superstitions that after-Ages might imagine, and frame. S. Peter calls it, The holy Mountain. And hence Papists ground their permanent sanctity of places, and pilgrimages. But this holiness was not permanent but temporary, respectively to this action; as the Wilderness was holy ground while God was present in it.
Now for this recourse of Christ to Mountains, it was very frequent. He went up to a Mountain to Preach: Mat. v. 1. He departed into a Mountain to Pray, Marc. vi. 46. He went out into a Mountain to Pray▪ Luc. vi. 12. He ascended to Heaven from a Mountain. He appoints Abraham to offer up his Isaac on a Mountain. The Law was given on a Mountain. Moses saw God's glory on the Mountain. Elijah, he prays on Mount Carmel. Moses dies on a Mountain; So Aaron.
Why so? Is God the God of the Mountains, not of the Vallies? or, are the Prayers more acceptable that are there performed, then in other places? No surely. No place now commends our Prayers to God. In all places, prayers are alike acceptable. As naturally, so spiritually, all places are alike distant from Heaven. Universam terram expiavit; omnis locus oratorium est, Aug. Nunc de Britannis aequè ac de Hierosolymis patet aula coelestis, Hieron. Elijah's Cave, Daniel's Den, David's Depths, Ieremie's Dungeon, Ionah's Whale, all lye open unto him. Illi pervium est omne solidum, apertum omne secretum; ei muta respondent, ei silentium confitetur. Aug.
Indeed Before, the Temple was the place of Prayer. Prayers were more accepted there, then else-where. And so even our publick Church-services, for the solemnity, and joynt-Communion, are most accepted. Otherwise, religious Prayers where ever they be, are made in the Temple, si in pace Ecclesiae, & unitate corporis Christi. Aug. Why then doth Christ single out a Mountain for Prayer?
1. Ob solitudinem; for retiredness and privacie, he withdraws himself from tumults and multitudes, sequesters himself to a more intimate Devotion. This is a blessed opportunity for Devotion, retiredness and solitude. Christ bids them enter into their Closet to recollect their thoughts. They Pray in plateis, in the streets, who suffer their thoughts to wander in worldly cogitations. Christ, when he raised the Woman, put out the Minstrells, Matth. ix. Abraham left his servants below. Iacob sent his carriages over the River, stay'd alone to wrestle with God.
2. Ob elevationem. This bodily ascent teaches us to raise up our thoughts in Prayer above the sphere of the world. Prayer, it is Ascensus mentis ad Deum; the scale and Ladder to get up to Heaven. We must mount up as Eagles; clamber as Ionathan and his Armour-bearer to the top of this Rock. Devout Prayer mounts the Soul up, transports it into Heaven. It makes our conversation to be in Heaven.
3. Mons typus coeli. Heaven is prefigured, and compared to a Mountain. Who shall ascend into the hill of the Lord? Ps. xxiiii. 3. I will lift up mine eyes unto the hills, from whence cometh my help, Ps. cxxi. 1. The Temple, the type of Heaven, was reared on a Mountain. Heaven,
1. It is stabile, ut Mons; stable as a Mountain, not moved, nor shaken.
2. It is, excelsum, ut Mons; high as a Mountain.
3. It is amoenum, delightful; it is Mons olei.
4. It is arduum, ut Mons, much pains to ascend and gain the top of it.
5. It is securum. Mountains are places of strength; so is Heaven.
4. Ibi liberior conspectus coeli; It gives a glorious view of the beauty of Heaven, and so administers thoughts of Prayer and Praysing. The aspect of that goodly Frame, how should it raise our thoughts to enlarged Meditations? Thus David, viewing the Heavens, breaks forth into admiration of God: Psal. xix. A Psalm penn'd, as some conceive, upon his being a Shepheard, and so lying abroad, and contemplating the Heavens.