Twenty-Five Sermons, Sermons 2 · Sermon 2
THE SECOND SERMON ON
S. LUKE ix. 29.
And as he prayed, the fashion of his countenance was altered, and his raiment was white and glistring.
S. MATTH. xvii. 2.
He was Transfigured before them, and his face did shine as the Sun, and his rayment was white as the light.
S. MARK ix. 2, 3.
He was Transfigured before them.
And his rayment became shining, exceeding white as snow, so as no Fuller on earth can white them.
HAving seen our Saviour's solemn Preparation unto his glorious Transfiguration, vers. 28. Come we now to the actual Entrance, and Manifestation of this his Glory. And the Text sets it out in two particulars:
1. His holy Disposition, and Action, in which he was conversant when he was Transfigured; As he prayed.
2. His glorious Transfiguration it self; The fashion of his countenance was altered, and did shine as the Sun, &c.
First, his holy Disposition, and Action. In it, two things;
1. Consider it in the absolute Performance. Quòd or avit; that he Prayed:
2. In the respective Accommodation of it to this Transfiguration; When he prayed, then he was Transfigured.
I. Consider it absolutely; that Christ prayed. And the Observation from hence, is thus much; That our blessed Saviour in the dayes of his flesh, was religiously conversant in this Duty of prayer. Many Instances of this, in Scripture: And this he did for divers Reasons:
1. Ut cultum, & servitium Deo exhiberet; To do homage, and honour to God his Father. Christ, as Man, was inferiour to Him; and so was to perform this recognition of his Father's Soveraignty. Adoration, is due from the most glorious Creatures to God. All knees must bow to him; and therefore Christ, the first of all the creatures of God, tenders this homage to him. Prayer, it is our Moral, and Real, and Spiritual Sacrifice, enjoyned us by the law of Nature, In recognitionem Universalis & Supremi Dominii.
2. Christ was conversant in Prayer, Ut Orationem exemplo sanciret, & dedicaret; And so to make it, by his performance, a welcome and acceptable service to him. Christ was not sanctified by Prayer, but Prayer was sanctified by Christ.: As Baptism did not sanctifie him, but he sanctified and consecrated it. All God's Ordinances convey holiness into us in the performance of them; but they drew sanctity from Christ. He makes Word, Prayer, Sacraments, the holier for his performing of them. The Altar sanctifies the Gift.
3. Christ was conversant in Prayer; That so he might put himself into the exercise of all kind of graces. He prayed not out of absolute necessity, as we do; but to stir up, and beautifie himself with the practice of all kind of graces. As he said of S. Iohn's Baptism, What though he needed not? Yet thus it becomes us to fulfil all righteousness. The grace of Prayer is so holy a grace, the Art of Prayer so heavenly, that Christ would abound in this, as in all other endowments. The Saints, they are more plentiful in some gifts, and more scanty in others; but Christ was abundant in all.
4. Christ was conversant in Prayer; To testifie his state of Humiliation. Therefore he prayes, not onelyonly by way of Compellation, or Intimation, but by way of humble Petition, and Supplication. Thereby acknowledging himself;
1. To be Man.
2. To be in a continual subjection, and dependance, from God.
3. That he had put himself into a state of want, and deficiency; and so craves a gracious supply from the hand of God.
5. Christ was conversant in Prayer, as a special performance of his office of Mediatour. He is our High-Priest; all his requests are meritorious for us. He was set up for us in the things of God. This is a special excellency in Christ's Prayers. The best of our Prayers have but the virtue of Impetration, and the grace of Acceptation; but Christ's Prayers were of a Meritorious value. We know, that, besides the great Paschal Sacrifice, the daily Incense was to be offered; so, besides Christ's Passion, his Prayer was to be tendred for our Redemption.
6. Christ was conversant in Prayer for Spiritual Solace, and Consolation. The enjoying of the sweetness of Communication with God, it was to the spirit of Christ above all comforts. As to Preach, so to Pray, was meat that he fed upon, and Spiritual refection. We see when he was wearied with the multitudes, Matth. xiv. He went up to a mountain to pray, as the most ravishing refreshment he had. If any be afflicted, heavy, sorrowful, thirsting after joy and gladness, let them get into these holy parleys with God; suck honey out of this honey-comb, it will glad them presently.
Well then;
1. Did Christ, the natural Son of God, carefully, and religiously tender up this honour to God? How should we be assiduous in this homage, who are the lowest, and meanest, and unworthiest of his creatures? He, who in his Deity was equal to God, yet bowes, and prostrates himself; How should we humble our selves in this holy Adoration? Do Saints in heaven, and Angels, nay, did Christ himself offer up this Worship? It deeply concerns us to perform it to him.
2. Did Christ sollicit his Father for supply of Mercies? Why, he had right and title to all: All was his due. How then should we dare to usurp any of God's blessings, and not beg them by Prayer at his holy hands? Must the Son be a Petitioner, and shall the servant intermeddle, serve himself in his desires, without craving by Prayer? Ask of me, and I will give thee the heathen for thine inheritance, Psal. ii. 8.
3. Did Christ abound in this grace of Prayer, though freed from all Infirmities, out of the reach of temptations, though full of all graces? How then should we, who are clogg'd with infirmities, incumbred with temptations, beset with corruptions; How should we abound in this grace, to draw supply and strength from heaven?
4. Did Christ sue by Prayer? He was most certain of the event of every thing; knew that all things were set and purposed; his own Glory, his Churches Redemption: yet he would Pray. Then, earnest Prayers may be made for those things, whereof there may be fullest assurance. We are told, If men may be certain of Grace and Glory, why do they pray for it? Certainty on God's part, doth not weaken, but strengthen the force of Prayer. Isaac had promise of a son, yet he begged him. Elijah was sure of rain, yet he pray'd for it. David was sure his house should be established, yet he prayed for it. Christ was sure of all, yet he abounds in this service of Prayer. Prayer, it is serviceable to God's Appointments.
II. Consider our Saviour's Prayer here respectively to his glorious Transfiguration; While he prayed, he was Transfigured; and so it imports an efficacy in his Prayers, producing and effecting his Transfiguration.
Observe the admirable power and efficacy of devout Prayer; It is able to transport the soul, to ravish the spirit, to lift up the heart into an heavenly rapture, and to fill soul and body with unspeakable glory. A strange doctrine to our drowzy Petitioners; they never felt any such thing. Well, saith S. Chrysostom, Sancti intelligunt quid dico. They who abound in this Spiritual exercise, give testimony to this Truth, and find it by experience. Thus David professes, that Prayer and Praise, was to him as marrow and fatness. My mouth shall be satisfied as with marrow and fatness, and my mouth shall praise thee with joyful lips, Psal. lxiii. 5. I sought the Lord, and he heard me, and delivered me from all my fears. They looked unto him, and were lightned, and their faces were not ashamed, Psal. xxxiv. 4, 5.
Now Prayer hath this power;
1. Because it raiseth the soul into heaven, far above all earthly vanities, or vexations. The soul lying groveling upon the earth, feels many incumbrances; Prayer mounts it above the clouds. And then, like the woman in the Revelation, if the Moon be under thy feet, thou shalt be cloathed with the Sun. These lower regions are dark and tempestuous; get up into heaven by Prayer, there is nothing but sere…ity, and tranquillity. A devout and heavenly Prayer is like the Altar on Olympus, no blast of wind blows upon it. Say not in thine heart, Who shall go up into heaven? Prayer will bring thee thither.
2. Prayer will breed those ravishing, and glorious joys, because it brings us into a communion with the fountain of joy and glory. It opens heaven to us, gives us approach unto that unaccessable glory. See, Moses being in the Mount, in communion with God, his face was shining and glorious. As a man long conversant in some fragrant place, his very cloaths will carry those perfumes with him.
3. Prayer shews us the loving, and smiling, and gracious countenance of God; and the sight of that, is of a ravishing efficacy. In his face is life it self. The light of God's countenance gladded David more than oyl, and wine, Psal. iv. If He be angry, his frown is the message of death. Prayer pacifies him, and makes his countenance most amiable. If he turn away his countenance, we wither, our faces droop: if he shine upon us, we are refreshed. 2 Cor. iii. 18. We all with open face beholding as in a glass, the glory of the Lord, are changed into the same Image from glory to glory, even as by the Spirit of the Lord.
4. Prayer brings this rapture of joy, because it brings with it a joyful assurance that our Prayers are accepted. Though our Prayers are not always succesful for Impetration, yet seldom but they seal up to us God's Acceptation, and so bring the fruit of sweet Consolation. It lays hold on the golden Scepter; breeding in us an heavenly tranquillity, peace of conscience, joy in the Holy Ghost. These secret cheerings, are like the fire from heaven that consumed the Sacrifice; and testifie, God is graciously pleased with thy Petitions. What joy like that of Cornelius, to have Angels bring tidings of Gods Acceptation? Dan. v. 10. Fear not, Daniel, thy words are heard. Prayer encourages us, like Manoah's wife, The Lord hath received a Burnt-offering, and a Meat-offering at our hand, he will not kill us, Judg. xiii. 23. Want of this made Cain's countenance fall: This honour'd and encouraged Abel. Oh! those inward cheerings that a religious Prayer sheds into our souls; they are not inferiour to the tydings of Angels.
5. Prayer infuses these glorious joys, because it disburthens our grievances, all of them, into the bosom of God. If it be an ease to a troubled mind, to communicate its sorrow to some faithful friend, how much more comfortable is it, by Prayer, to unfold our sorrows into God's bosom, who pities our griefs, drys up our tears? Thus David, in his sorrows, parleys with God, and his soul is refresh'd. See this in Hannah, 1 Sam. i. 18. She was a woman of a sorrowful spirit: Elkanah could not comfort her: She prays in the bitterness of her soul, pours out her soul before the Lord; and see what comfort she finds in Prayer; Her countenance was no more sad. See it in David, Psal. vi. He was in much sickness and sorrow; Lord rebuke me not in thine ire. His soul was vexed, he was weary with groaning, beginning his Prayer with much anguish; but, vers. 8. he breaks out into a sudden joy, The Lord hath heard the voyce of my weeping: vers. 9. The Lord hath heard my Supplications, the Lord will receive my Prayer. Phil. iv. 6, 7. In every thing by Prayer and Supplication with thanksgiving, let your request be made known unto God: And the Peace of God which passeth all understanding, shall keep your hearts and minds through Christ Iesus.
6. This duty religiously performed, even because it is an holy service, yields presently a sweet satisfaction and contentment to the conscience: That, makes it ever applaud it self, and secretly to say to it self, I am glad I have done this holy duty. 1 Chron. xxix. 9. The people rejoyced when they offered willingly. So, at Solomon's Sacrifice, the people went home with joy. As every sin leaves a sting after it; so, the duties of Piety and Devotion calm the soul, and fill it with much joy and glory, even as if they heard an Euge from heaven.
Now that this glorious effect may follow our Prayers, three conditions are required:
1. They must be frequent. To be strange with God, to keep aloof from him, and yet to think that our rare and disused Prayers shall find such success, it is groundless. Daniel, who would not abstain thirty dayes, but thrice every day prayed, he had an Angel to assure him. Knock, Seek; they are words of diligence. Daniel's thrice, David's seven times, these find joy. Thou who art strange to God, canst thou wonder if he be strange to thee; if he impart not those joyes that are for his Favourites?
2. They must be cheerful. We must delight in this communion. God, he delights to hear us pray, Cant. ii. 14. Let me see thy countenance, let me hear thy voyce; for sweet is thy voyce, and thy countenance is comely. If he delights to hear our Prayers, how should we delight in offering them to him? They who count it the burthen of their lives to pray, irksome, tedious, can expect little sweetness in this communion. No, David is glad to put himself into this communion, Psal. xxvii. 8. My heart hath talked of thee, Seek ye my face; Thy face, Lord, will I seek.
3. They must be fervent. Our remiss, feeble, benummed suits, what force have they to work upon God, or upon our selves? See here, our Saviour prayes himself into heaven: In the garden, prayes himself into an Agony. Paul praying, was carried up into the third heaven. S. Peter praying, was cast into a trance: S. Iohn was ravish'd in spirit. Zeal, it is the wing of Prayer, the ladder of Heaven, like Elijah's fiery Chariot. Whereas our cold, slumbering suits, like Meteors in the Ayr, vanish into nothing. Nay, so far are they from Intention and Zeal, that they scarce have any Attention and Mind. Can such cold formalities invite God home into their heart? They at Emmaus were importunate with Christ, constrain'd him to stay with them. Lot urged the Angels to turn in to his house. Use these violences, and thou breakest open heaven. David's heart panted for God. Oh! When wilt thou come unto me? Oh! keep this passage open 'twixt God and thee; let no neglect, stop or damm it up.
We have seen his disposition, Oravit, He prayed. Now follows, Secondly, his glorious Transfiguration. In it, two things;
1. The nature, and condition of it.
2. The reason, and purpose of it.
First, The nature and condition of it. It is called here, an Alteration: S. Matthew calls it, a Transfiguration, or, a Transformation. In it, three things:
1. The Alteration it self:
2. The Subject of it: It was,
1. In Vultu, in his Countenance.
2. In Vestitu, in his Garments.
3. The Manner: Shining as the Sun; that's for his Countenance: Exceeding white; that's for his Rayment:
1. Ut Nix, As the Snow:
2. Ut Lux, As the Light:
3. Whiter then any Fuller on earth can white them.
I. For the Alteration it self; He was Transfigured. That implies two things:
1. It was Passiva mutatio; A passive Alteration: Non Transfiguravit se, sed Transfiguratus est; He did not Transfigure himself, but he was Transfigured:
1. Because his Humanity was only patient, and receptive, in this glorious Alteration; had no activity to infuse this glory. That was but as a Lanthorn, which gives not light of it self; a Candle within it must shine, and enlighten it.
2. To intimate, that it was the Action of God the Father, putting Honour and Glory upon his Son; and not so much the Action of the Son, assuming Glory to himself: Father, Glorifie thy Son, that thy Son may Glorifie thee. The Merits were the Son's; the Rewards, his Father's.
2. It was Qualitativa mutatio; A Transfiguration; a glorious Alteration in the appearance, and qualities of his Body, not a substantial Alteration in the substance of it. Assumpsit gloriam, non deposuit naturam. Hieron.
And from it, gather these Corollaries;
1. Haec fides nostra; It is a rule for our Faith. It was the same body of Christ, in nature and substance, before, and in, and after Glorification. Ubiquitaries, and so Papists, make Christ's Glorification not to consist in investing of his body with glorious qualities, but in the abolishing, or turning his flesh into his Deity. No, Christ's body here, and in heaven, is not changed in the natural proportion, but enriched and beautified with heavenly endowments. His nature is not abolish'd, but onelyonly replenish'd with Glory. Glory freed him from natural infirmities, it doth not strip him of natural properties. Still, eadem quantit…s. Ubiquitaries say, by virtue of Union, and glorification, it must be every where; Papists say, by virtue of glorification, it may be any where, in a thousand places at once. Thus in the Sacrament they have built him a Tabernacle of accidents and shadowes. No; Glory, as Grace, perfects Nature; it doth not destroy it. It is a qualitative, not a substantial alteration.
2. Haec gloria nostra. It was a qualitative alteration, his body remaining the same; this is our glory. Our flesh is glorified in Christ, and he communicates to it a glorious condition. This is the advancement of our bodies. He assumed our body, not only for passion, but for glorification. Fond Hereticks say, he left this body behind him; No, he hath united it undividedly to him, dedicated it in himself to glory. Securae estote caro & sanguis, occupâstis coelum in Christo, Hieron.
3. Haec spes nostra: This is our hope, that these our frail, earthly bodies shall be in his good time transfigured, and made like his glorious Body. Anabaptists dream of new bodies to be made. No; what he hath shewed me in his own, he can, and will perform in ours. Our vile bodies shall be made like his glorious body. His glorified body was primitiae, the First-fruits, and they are pledges of the whole Crop.
So much for the first, the kind or nature of this alteration, Now
II. For the Subject of it,
1. It is Corpus, not Anima; his Body, not his Soul; this was not enriched with any new encrease of glory, but his body only. The Soul by virtue of the hypostatical Union, was replenished with all grace and glory from his Conception. Then he was annointed with the Oyl of gladness. He was comprehensor quoad animam ab instanti, but he was viator in corpore, that was in a state of infirmity, and so capable of increase of glory. Addition of glory to his Soul;
1. It was needless.
2. It was useless. This Transfiguration was purposed for the good, and profit of the Apostles, and so to be such as was observeable by them.
2. It was vultus; his Face or countenance. No question, all his Body was cloathed with Majesty, but his Countenance was most Resplendent. That is sedes majestatis. What the natural beauty of our Saviour's countenance was, some curiously enquire, and accordingly resolve it to be beyond all others, even beyond Adams in Paradice: But as Moses vayled his Face, so the Scripture hath put a Vaile of silence and concealment upon this of Christ. It is best to resolve; the habit of his Body, as it was utterly free from the least blemish, and deformity, so was it also fitted and tempered to his state of humiliation, and infirmity.
3. It was vestitus; his Garments: that's the other subject of this alteration. And then follows;
III. The manner:
1. His Countenance, that was shining as the Sun. Not but that Christ's glorified Body doth now surpass all created Glory; all excellencies cannot equalize his Majesty. But;
1. This is the most glorious Creature, to which we may resemble it.
2. This Transfiguration was not a full representation of his Heavenly Glory, but only a glimpse of it. Non erat plenitudo gloriae, sed similitudo. Had this Sun of righteousness shined in his full glory, the eyes of the Apostles could not have beheld it. He dwells in that light, that no eye can approach unto.
Now from this resemblance of Christ's glory, as the Sun; deduce it into these particulars:
1. Sol, it is origo lucis; all light flows from the Sun, and is derived from it. The Starres shine by a borrowed light. So Christ, he is the original and Fons gloriae, the Fountain of glory. All his Saints, and Angels are opace dark in themselves; their light it is from him. He is Fons gratiae, & gloriae, as the King is Fons honoris. From his fullness they receive all; he cloaths them with light; if he hide his face, they are eclipsed.
2. Solis splendor, it is purissimus; the light of the Sun, it is most refulgent. The Moon is waterish, the Starres glimmering; but the Sun is most pure. So Christ, he is not onelyonly pure, but purity it self. No mixture, or shadow of darkness, or corruption is in him. There are maculae in Luna, sic in Ecclesia; spots in the Moon, and so there are in the Church. The Starres are impure in his sight. Cujus participatione, sumus justi, ejus comparatione sumus injusti.
3. Solis splendor, 'tis vegetans; the light of the Sun it enlivens, and quickens, and gives vivacity to all creatures. Philosophers say, without the influence of the Sun, no creature can live; This being eclipsed, all things languish. In its departure, there is nothing but fading and dying; in its return it gives vivacity. So Christ, he is the Fountain of spiritual and glorious life. A gracious aspect from him, enlivens us, as it did S. Peter, Malach. iv. 2. The Sun of righteousness comes with healing in his wings; and ye shall go forth and grow as the Calves of the stall.
4. Solis splendor, it is laetificans; the light of the Sun it is cheering and comforting. It is a good thing to see the Sun; darkness is sad, and irksome. So Christ refreshes and glads the Soul, Ps. iv. 7. the light of his countenance puts gladness in my heart, more then in the time that their Corn, and their Wine encreased. The Church in persecution therefore, prayes, Ps. lxxx. 7. Cause thy face to shine, and we shall be saved.
We have seen his Countenance, shining as the Sun;
See,
2. His Garments; these are shining, and glorious. And it is express'd three waies;
1. White as the Light, Matth. xvii. 2.
2. Exceeding white as Snow, Mark. ix. 3.
3. By a transcendency, so as no Fuller upon earth can white them; exceeding Art, which is inferiour to Nature; nay surpassing Nature.
Here are two Queries that may be put;
1. Why are his garments glorious? A gloryfied body shall have no other garments, then the robes of immortality, and glory? True: but Christ was;
1. Not instatu gloriae, but only in actu, in a transeunt passage of glory.
2. Not in the fullness of glory, but in some resemblance. In Heaven he cloaths himself with light as with a garment, now he cloaths himself with garments as with light.
3. Not inter glorificatos, and so habituates his body to the decencie of humane conversation. How irreligious are some of those disputes which the Jesuits have, concerning the body of Christ?
2. Whence arose this glory of his Garments? From the glory, and resplendency that was in his Body. His Divinity, that conveyed glory into his Soul; and that, transfused it into his Body: and that, transmits it into his Garments; As his power of miracles was originally in his God-Head, then in his Soul, then in his Body, then in his Garment. The hemm of his Garment had virtue in it, being instrumentum conjunctum.
Now from the glory of his Garments, as Snow, as Light.
1. Gather, what modell we must gather of Christ's glory, and our glory with him. Look upon all the Beauties that are in the world, the most glorious, and resplendent creatures, and unite all their excellencies, and raise up thy thoughts by them, and from them to the contemplation of that glory which is in Heaven. View the curious rarities of Art, and Nature. Is the Snow, a vanishing Meteor, so white? The material Heavens so pure? The Lilly so beautiful? Oh! Our Solomon in his glory, is cloath'd more richly then any of these. Eye hath not seen, Ear hath not heard, the Heart cannot conceive the Greatness of his glory.
2. Consider, Qualis sanctitas Christi, & Sanctorum. How great is that glorious purity, which is in Christ, and which can stand before him? It must be exact, and pure without all stain and blemish. Glory is nothing but, Excellens Sanctitas. Our white robes, are the righteousness of the Saints. David prayes to be whiter then Snow. How should we buy of him fine Linnen and pure, and wash our Robes in the bloud of the Lamb? The Papist's they have their Fulling-Mills, Purgatory, Pennance. No: those are all polluted. It must be Christ, who must come with Fullers Sope, Malach.
3. Consider, are his Garments thus glorious? How holy and glorious shall his Members be? It is he that puts his own comeliness upon them. See how he commends the several lineaments of his Church in the Canticles; her Eyes, her Lips, her Nose, &c. If these outward applications of garments derive such beauty and glory from him, how then shall not those neer, intimate, spiritual Unions? As S. Paul speaks; Upon our less honourable members, we put more honour.
So much of the Nature, and Condition of his Transfiguration; See now,
Secondly, the ground and reason why he was transfigured before them.
1. Christ puts himself into this appearance of glory, to testify and demonstrate the truth of his Divinity. His Humanity did appear unto them; now his glory gives evidence of his divine Nature. Q. But how can this glory of his Face prove his Divinity, seeing Moses his Face did shine? A. Christ's glory came not from a gracious dispensation, but from a substantial bodily inhabitation of the God-Head; but Moses his shining was far inferiour:
1. He had it extrinsecus, by conferring with God; as a Mudd-wall when the Sun shines upon it: but Christ's glory came from within, from his Deity to his Soul.
2. Moses his shining was not in such glory: that, was concealed and hid by the covering of a Vail; Christ's, darts through his Garments. His shinings were, radii divinitatis, Damasc. Moses had splendorem sub velamento; Christ had velamen in splendore.
3. Moses his shining was terrible, Christ's was comfortble: The Apostles were loth to lose the sight of it.
2. Christ was Transfigured to prefigure the glory of his second comming at the day of Judgment. Then he will have his Saints about him, as Moses, and Elias, and his Apostles, to be present with him; and he Himself will be in his glory: His first Coming was in infirmity, but the Kingdom of God shall come with power. Look upon Mount Tabor, and then believe the glory of his second Appearance.
3. Christ was Transfigured, consignare Resurrectionem. It shews the possibility, nay the facility of his own and our resurrection. He who can transform himself thus into glory, how easily can he raise up himself, and us also, and translate us into glory? Look upon Mount Tabor, and then doubt not but Mount Golgotha shall give up her dead.
4. Christ was Transfigured, armare contra scandalum crucis. He had told his Disciples of his Cross, and sufferings. It greived and troubled them. Now to remove this scandal of his Cross, he arrayes himself in glory. This Face that shall be spitt upon, I can make it as the Sun; this Body that is to be tortured, shall shine as the Light; these Garments that are to be parted, shall be made resplendent. Look to Mount Tabor, and be not offended at Mount Calvarie.
5. He shews himself in glory to his Apostles, gives them a glimpse of Heaven, to quicken up their appetites to the longing for it. These praeludia of Heaven, will support any drooping spirit. As Ionathan, the tast of Hony, revived him presently. As Caleb cut down a bunch of Grapes from Eschol, and by the presenting of that, encouraged the people to desire Canaan. Fix thy Meditations upon these glories; behold by faith Christ in his glory; not attended only with Moses, and Elias, but with innumerable Angels; behold thy Throne, thy Crown, thy white Robes, it will make thee couragious, and desirous to be dissolved.