A Century of Sermons, Sermon 2
THE SECOND SERMON UPON The Transfiguration.
LUKE ix. 29, 30, 31.
The faſhion of his Countenance was altered, and his Raiment was white and glistering.
And behold there talked with him two wen, which were Moſes and Elias.
IN a well laid deſcription an Artiſt repreſents things that are abſent ſo verily, ſo lively as if they were before us. As Scaliger ſays of Virgil, he did not read it in his verſes, but did even ſee the Mountain Aetna belching out fire, and impeſtred with ſmoke and vapour. But no Art ſo powerful in mans Writings to call back things that are done and paſt, and to cloath them with ſuch ſignificant words as if they were before us, like to the Pen of the Holy Ghoſt. Do but obſerve for our preſent inſtance, how St. Matthew began to delineate the beauty of Chriſt transfigured, how St. Mark added freſh colours to make it appear more excellent; and then how St. Lukes Pencil cometh after all, and finiſheth the Picture, and you will ſay upon attentive heed, theſe are not words which we read, but even Chriſt himſelf in his Majeſtique glory. St. Mathew begins thus, His face did ſhine as the Sun, and his raiment was white as the light. Doth not this call the Idaea of your Lord into your mind, as if your eye beheld him? He ſaid much for the face. St. Mark ſpeaks loftier for the Garment, His raiment became ſhining, exceeding white as ſnow, ſo that no Fuller on earth can white them. Then St. Luke neither compares him to the Sun above, nor to the Snow beneath, but ſays enough to make us conceive, that poſitively it was a greater ſplendor than could be likened to any created thing, The faſhion of his countenance was altered, and his raiment was white and gliſtering. A vegetous faith is able to ſay unto a Mountain, be removed into the Sea, and it ſhall be removed; much more is it able to carry the ſoul into the higheſt heaven, into the preſence of God by ſuch a ſtedfaſt apprehenſion, as it cannot judge it ſelf, whether it be in the body, or out of the body. Thus let every mans faith ſay at this time unto his Soul, be thou removed into Mount Tabor; thruſt in with Peter, and James, and John, perſwade thine heart thou ſeeſt as much by relation, as ever they ſaw by apparition, there is thy Saviour having laid down the auſtere front of a Judge, and looking like a ſpecious Bridegroom, The faſhion of his countenance was altered, &c.
Now that you may hear things laid down in order for a ſtay to your memory, you will grant unto me that there are two things which make a ſpectacle to be wiſhly look'd upon, Res mirae, & perſonae mi…ae; ſtrange and uncouth things, ſtrange and unexpected perſons. Come therefore and ſee moſt rare things in the firſt part of my Text, Chriſt even now an object, in which you could diſcern nothing but poverty, and humility; Momento turbinis, and as quick as a flaſh of lightning. He hath put on ſuch a countenance, and ſuch apparel, as the cleareſt day light, and the driven ſnow did not equal him, His countenance was altered, and his raiment was white and gliſtering. Then for ſtrange perſons, ſuch as long ſince were departed, and gone out of the world, becauſe the world was not worthy of them they return in viſible ſhapes to play a new part upon the ſtage of the earth, Behold there talked with him two men, which were Moſes and Elias.
I enter upon the handling of theſe Points without more circumlocution. I have acquainted you before with two things of main conſequence in this Miracle of the Transfiguration; firſt, the final cauſe why Chriſt was transfigured. Secondly, the efficiency from whence this exceeding brightneſs was derived. Now I come to ſet it forth unto you, firſt in his face, then in his raiment. Diſtill out the very beſt that all the Heathen have wrote, and it is not able to teach us ſo much as is contained in this portion of Scripture, touching the immortality of the ſoul, and the beatitude of the life to come. Here are the two laſt Articles of the Creed exemplified and ſet out in their real truth, the reſurrection of the body, and the life everlaſting. The immortality of the ſoul, and the reſurrection of the fleſh are confirmed in the perſons of Moſes, and Elias, who are brought forth to appear before mortal men face to face: And our Saviour makes himſelf a ſpectacle of the happineſs of the world to come, for the faſhion of his countenance was altered; or thus in another Evangeliſts deſcription, his face did ſhine as the Sun.
I may ſay unto him as Daniel did to Nebuchadonoſor upon the interpretation of his dream, Tu es caput aureum, Thou O King art the head of Gold, Dan. ii. 38. But we are ſure if that head be gold, the inferiour members under him ſhall not be iron and clay. Of his glory we ſhall all receive, and with the light of his face all the body ſhall be beautified. This is a Beacon ſhining upon the top of an hill, which ſhines from the Eaſt unto the Weſt, from one end of the earth unto the other: But it is a pacificous Beacon, which portends peace, and not war; where you read that the Lord looks like burning fire, there he threatens us to beware of his indignation, ſo John makes a character of Chriſt, Rev. i. 14. His eyes were as a flame of fire, in a great commotion of paſſion the eye will look like a forge of wrath, as Tully diſplaies Verres, ardebant oculi, toto ex ore crudelitas emicabat. His eyes did burn with anger, cruelty did every where ſparkle out of his face. The Philoſopher ſays, that the Phancy is ſeated in the middle Region of the brain above the eyes, which upon great and ſudden wrath calls up the ſpirits haſtily unto it ſelf, and with that ſwift motion they are heated, and ſeem to flame in the eyes, Flammea torquens lamina, ſays the Poet of his Turnus. Therefore this phraſe of ſpeech is borrowed from the manner of men, that the eyes of Chriſt were as a flame of fire. And it bids us kiſs the Sun leſt he be angry, if his wrath be kindled yea but a little, bleſſed are all they that put their truſt in him. But at this apparition, which I entreat of, he did recreate his ſervants with his looks. Here is no mention of f…e in his eyes, but of light in his face, and that is always taken in good part for an auſpicious Omen, They looked upon him, and were lightned, and their faces were not aſhamed, Pſal. xxxiv. 5. They that ſtand before him, and have a reflection from the light of his countenance, ſhall not knit their brow, and look down for fear unto the earth, as Cain did. Yet more than ſo, this Sunſhine Majeſty, wherewith he was beautified, doth not only diſſipate ſhame, but ſerve us with the hope of Salvation, Make thy face to ſhine upon thy ſervant, O ſave me for thy mercies ſake, Pſal. xxxi. 16.
It is a good thing to be ſafe under his mercy, the chearful aſpect of his face doth promiſe that at the leaſt. And doth not this gliſtering tranſmutation aſſure us likewiſe, that his grace ſhall ſhine in our hearts to produce the fruits of life? The life is the light of men, ſays St. John; and by inverſion it is true to ſay, that this light is the life of the ſoul. Therefore this was not the irradiation of the Sun, or any other ſtar, which though it be a comely creature, yet it is but an inanimate thing; but to ſhew it was Lux viva, and Lux ad vitam, living light, and light that begetteth eternal life; therefore it ſparkled from the living fleſh of the eternal Sun of God. And it may be obſerved, how uſefully St. Matthew ſays his face did ſhine like the Sun; not as if he did then illuminate half the world at once with his face, for then the reſt of the Diſciples, who went not up to the Mountain, muſt have known ſomewhat of this alteration (it being moſt probable, that the Transfiguration fell out in the night) but becauſe the Sun doth enough on his part to ſhine unto all men, and if any want the benefit, it is not for defect of the light which is ſpread ſufficiently abroad: So Chriſt by himſelf and his Prieſts hath annunciated the truth openly, that it is our own fault, and not his, if it be not tendered to all people, and known throughout the world. 2. The Sun before he ariſeth ſends out beams, and gives ſome light to the Horizon, but makes the day more clear when he is riſen upon the earth: So Chriſt did give the Patriarchs a glimpſe of faith before he was incarnate, and lived upon the earth, but he did embrighten the Church much more with faith, when the world had heard, and ſeen with their eyes, and looked upon, and their hands had handled the word of life. And do you mark who were preſent witneſſes at the fulgor of this transfiguration? Both Moſes and Elias who had lived on earth in the Age before, and three Apoſtles who did live in that preſent Age, becauſe he was that light which gave the luſtre of faith both to the former, and to the latter Ages of the world; take heed your heart be not thick clay, and groſs earth, which will not admit and give tranſparency to this ſpiritual light; He that believeth not abideth in darkneſs. It is perilous to be in darkneſs, and moſt horrible to abide in it; and without faith you ſhall abide in the darkneſs of Hell for ever.
Though this which I have ſaid already be much, yet this proſpective of admirable light leads us further; for in this Transformation the Maſter did ſhew what Liveries of glory the Servants ſhould wear when they ſhould dwell with him in his Kingdom for ever.Judg. viii. 18. As Zalumna ſaid to Gideon of Gideons brethren, ſo doth this enlightened countenance of Chriſt ſay unto his Saints, As thou art ſo ſhall they be, each one according to the form of the Children of a King. No Soothſayer, no Palmeſter, no judicial Aſtrologer is able to tell any man the event of his life, what honours and promotions ſhall betide him. But he, unto whom all the wiſdom of the world is fooliſhneſs, Chriſt, hath manifeſted not in word, but in ſign the true ſtate of the bleſſed for ever, they ſhall ſhine like the Stars in the Firmament, or like the Sun it ſelf at Noon day. And becauſe this may ſeem to be an Hyperbolical compariſon, I will raiſe you up higher in your thoughts (though I ſhall ſeem to ſpeak ſtrangely) that the Sun comes ſhort of that enamouring fair light, wherewith the bodies of the juſt ſhall be cloathed, that are raiſed in incorruption. My reaſon is ſtrong enough, for the Sun is not made to ſtand for ever in heaven, but when the whole heavens ſhall be rouled away with a noiſe, that mighty Planet ſhall melt away with heat; therefore it cannot ſhine ſo beautifully and divinely as that body which ſhall be immortal, and have no ſeeds of change or corruption in it. Alas I am ſo far from aggravating any thing, that if I had a thouſand tongues and inventions I ſhould ſpeak faintly and depreſſively of that ſupernal Palace, which is filled with light, which no man now can approach; you muſt conceive that which I cannot urge in ſpeech. All the light which is in this world is but like a Glowworm to the day, in reſpect of that Mirror of marvellous light in the heavenly Jeruſalem, where millions of millions of Saints ſhall be gathered together, and every Saint ſhall ſhine more ſweetly and Majeſtically than the whole Globe of the Sun; what a raviſhing object will this be? What an unutterable concurrence of illumination, eſpecially when the ſence of the eye ſhall be perfecter than the Eagles a thouſand ſold, and no whit dazled to behold it? O Lord what good things haſt thou laid up for them that fear thee? And thus you ſee what the Transfiguration in our Saviours countenance did portend; Light of grace in this world: Light of glory in the next: And light of mercy and comfort in reſpect unto them both.
We know that God diſpenſeth all things much better than we can reach into the cauſe; yet I will ſuffer an ignorant man to aske, Why did not Chriſt appear at all times upon earth thus glorious, with the Majeſty of his Divine Nature ſhining in his face? Then the Jews, and the whole world would have received him, and never doubted. Would they are you ſure? And yet we are ſure Peter denied him, John and James forſook him, albeit they had ſeen the glory of his Transfiguration. But Beloved it was more fit to be darken and ſhadow over his excellency, as he uſed to do; otherwiſe the earth could not have told how to have converſed with him, how to have entertained him, how to have looked upon him, if he had openly manifeſted himſelf to be the eternal Son of God, as clearly as we know it now adays. Beſides, it was not neceſſary for him to be always illuſtrious, it was neceſſary for him to die and ſuffer, therefore he came into the world, like Codrus the Athenian into the Army, with rags and poverty, in vile eſtimation, that the High Prieſts and Phariſees might proceed againſt him as againſt a wretched man, and a Malefactor. His ordinary faſhion of life upon earth was ſhame and diſhonour; he took a turn for once and no more to have the faſhion of his countenance altered in glory. Non priſtinam formam amiſit, ſed qualitatem mutavit; or as Cajetan, this transformation was neither aſſuming a new ſubſtance, nor turning his face into new Figures and Lineaments, but brightning the outward ſuperficies with a new luſtre of glory.Tert…l. lib. de reſur. carnis. And Tertullian argues it to be true; when the Lord retired to a mount, and did as it were caſt a new robe of light all over, both upon his face and garments, Lineamenta Petro cognoſcibilia ſervaverat. Peter, after he awoke out of ſleep, did ſtill acknowledge him by his Lineaments, there was the ancient feature of his viſage without any alteration. Yet I conceive that in the Reſurrection of the Juſt every Countenance, which had disfigurement in it, or any monſtrous diſproportion, ſhall be new ſhap'd and faſhion'd. Becauſe that great workmanſhip of God which abideth for ever ſhall be conſpicuous to all eyes with moſt exact decency and comlineſs. One thing more may yet be expected from me to be ſpoken of for the finiſhing of this Point. St. Luke ſays, that his countenance was altered, and his rayment gliſtered. Was that all? Was his face only glorified with light, and not the reſt of his body? There are ſome that hold how his whole body was transfigured, and bedeckt with light, and that the radiancy of the body did ſhine through the garments, and make them brightſome; and they think that St. Matthews Text doth favour this opinion, for he ſpeaks of a total transfiguration firſt, and then of the ſhining of the face, He was transfigured before them, and his face did ſhine as the Sun. The matter is not great which way the truth ſtands. But I aſſent to that which is the more probable Tenent, that the rays of ſplendour did iſſue out from no part of his body, but from his face only. For which of the Evangeliſts hath put forth a word, that any part of his body, his face only excepted, did ſhine with brightneſs? Nay, hath not St. Mark Epitomiſed St. Matthews meaning moſt intelligibly? He was transfigured before them, and his rayment was white as ſnow; He ſpake of the Transfiguration but in one word, becauſe it was but in one part of the body, that is in the face. And I urge it ſtrongly from the final cauſe. The end of his being transfigured was not to dignifie his fleſh, with that dignity which he ſhall have, when it is exalted in glory; (for then very fit all the body ſhould have been amaſſed into an excellent ſhape) but the time was not yet come. The end was to exhibit a taſte of that future glory, which the Saints ſhall have in the Reſurrection; and for that end more need not be required than St. Luke hath explicitely ſet down in my Text, His countenane was altered, and his rayment was white and gliſtering.
As the face of Chriſt did bear the greateſt ſhare of ignominy at his paſſion, being buffeted, being ſpit on, being prickt with thorns, ſo the honour of his Transfiguration did light upon his face rather than upon any other part of the body, becauſe Gods reward ſhall make amends in every kind for the deſpite of Satan. The Jews did ſtrip him of his Garment, and arrayed him with a robe of ſcorn, and then led him to be crucified: So God to ſhew that his his Son deſerved no ſuch ignominy made his garments to ſhine with unſpeakable purity. As Lapidaries ſay of a true Diamond, that whereas other precious Stones have ſome colour in their Superficies well known by name, as the Ruby and Saphir, but the colour of the Diamond cannot be well called by any name, there is a white gloſs, and a ſparkling flame mixt together, which ſhine fairly, but render no conſtant colour: So we cannot ſay what manner of ſhew the Rayment of our Saviour did make. Theſe two did concur to the compoſition of the beauty, Candor & lux; A whiteneſs mixed with no ſhadow, a light bedimmed with no darkneſs. It was white and gliſtering, ſays our Evangeliſt. White as the light, ſays St. Matthew. And his face being bright as the Sun, his rayment exceeding white as the ſnow, ſays St. Mark; theſe two make ſuch a medley, that no Painter can think how to ground a colour to reſemble it; Altera pars de coelo ſplendidior ſole, altera de terrâ candidior nive. The Divine Nature of Chriſt is from heaven, and that exceeds the very Sun in the heaven in brightneſs: His Humane Nature is from the earth beneath, and that did exceed the very ſnow upon the earth in whiteneſs.
They had more fancy than ſure foundation for their doctrine, that grounded upon this place, how the bodies of the righteous, when they are riſen, and ſtand at Gods right hand, ſhall not abide naked, but be overcaſt with a Regal Robe of excellency. Neither will it help that they fetch a proof, Rev. vi. 11. that the ſouls under the Altar had white Robes given to adorn them; to make the true interpretation of theſe things more paſſable. Firſt, I will ſpeak of the alteration in Chriſts Garment, then of the candor and whiteneſs. It is well known in holy Scripture that Chriſt is called our garment, and that as many as are true members of the Church are called Chriſts Garment. Gal. iii. 27. As many of you as have been baptized into Chriſt have put on Chriſt. There the Saviour of mankind is our Robe. Now we read of the converſion of the Gentiles, and their being gathered into the Church, Iſa. xlix. 18. Lift up thine eyes round about, and behold all theſe gather themſelves together, and come unto thee. As I live, ſaith the Lord, thou ſhalt ſurely cloath thee with them all, as with an ornament. As Charity uſeth to be painted full of young children, ſome hanging upon her Arms, ſome upon her Breſts: So the Son of God is love it ſelf, and all his Children lay faſt hold upon him, and hang about him as a Veſture covers the body, theſe are his Garment which ſhall ſhine for his ſake in the Kingdom of heaven for ever. Cornelia, the mother of the Gracchi, was viſited by a great Lady in Rome, who came in a ſpecious faſhion with her Chains of Pearl, and Ear rings, and Jewels about her. Cornelia expected till her Sons came home, who demeaned themſelves before her with awful dutie, and fit obeyſance, and to theſe ſhe points, ſaying, Hi ſunt gemmae meae, torques & monilia mea; Theſe are my Jewels, and my Pendants that adorn me. At ſuch a value Chriſt accounts all thoſe that live in him by faith, theſe are his Garment which is white, and gliſtering, and no Fuller upon Earth can make a thing ſo white, no earthly felicity can be comparable with that heavenly glory. Philoſophers and Heathen Orators theſe are Fullers upon earth, their wits are not able to reach to the imagination of that ſpiritual joy which Chriſt hath prepared for them that fear him: And they that have a Phariſaical opinion to be juſtified by their own works, theſe are Fullers upon earth, that would make all clean by the Art of man Alas, it lies not in our skill, in our endeavours, in our righteouſneſs, it is Chriſt that can preſent a Church all glorious, not having ſpot or wrinkle; he will ſet us as a Signet upon his arm, and as a ſeal upon his right hand, he will wear us as a robe of dignity, and bedeck us with grace and glory, ſo that no Fuller on earth can make a thing ſo white.
There are three things metaphorically called Garments, in whoſe whiteneſs and purity conſiſts the perfection of all our happineſs, Stola ſanctitatis, juſtificationis, gloriae; 1. Here is the fair Robe of ſanctity and innocency in the firſt place; as God ſays of ſome good ones in the Church of Sardis, Rev. iii. 4. They have not defiled their garments, and they ſhall walk with me in white. They had not defiled their Garments, that is, they had not ſpotted their Conſcience with uncleanneſs. Therefore the Primitive Church emblematically did ſtir up ſuch as were baptized to righteouſneſs and holineſs of life, by enjoyning them that Ceremony, to wear white Garments at the time of their Baptiſm, Accipe veſtem candidam, immaculatam, quam perferas ſine maculâ ante tribunal Domini, ſays St. Ambroſe; Thou that comeſt to be made a Chriſtian, take this white unſtained garment, and keep it unſpotted unto the day of the Lord. 2. There is the robe of Juſtification, when God looks upon us, not as we are in our ſelves, but as we are cloathed with the merits of Jeſus Chriſt: Non eſt breve pallium; it is no ſcanty ſhort Cloak which will not come down to the foot; but it reacheth over all, from our conception to our death, it is ſpread over all our ſins both original and actual, and hides all our deformities, Put you on the Lord Jeſus Chriſt; O fair nuptial garment, which will bring us into the Bride-chamber of the Bridegroom for ever! 3. The robe of juſtification makes us fit to be inveſted with the robe of glory. That eternal life, which we deſire and expect is moralized in the name of a white garment, becauſe ſuch apparel was uſed among the Jews upon occaſion of gladneſs. The Wiſeman commending a life which was always led in mirth and alacrity without lumpiſh auſterity, ſays he, Let thy garments be always white, Eccleſ. 8.9.and let thy head lack no oyntment. And becauſe the life of Angels and Saints ſhall be nothing but ſinging of Pſalms, and pleaſance, and feſtivity before God for evermore, therefore the Angels appeared in long white garments in our Saviours Sepulchre, Mark xvi. 5. And to expreſs that eternity of joy which we ſhall have in bliſs, Chriſt would not be transfigured without this circumſtance, that his rayment was white and gliſtering.
Albedo vitae puritatem, ſplendor doctrinae eminentiam ſignificat; That Alluſion ſhall be noted to conclude this Point, whiteneſs commends a pure, and an innocent life, gliſtering commends the word of truth in the holy Scripture, that it is as clear as the Sun at noon-day. But it is not an outſide of purity which will ſtand the trial before God; Hypocrites may go in ſheeps cloathing, a fair and a clean nap may be upon their coat without, when their inſide is a ravening Wolf: So Hereticks will parget their Doctrine over with plauſible reaſons, I perhaps through the power of Satan they will ſhine with miracles, but take heed you do not worſhip their Idol, becauſe it ſhines like Gold. Haeretici falſa dogmata fullonicant ingeniis ſuis, ſays Origen; Hom. 3. in Mat.Hereticks ſet a bright gloſs upon their falſe opinions, they in his conſtruction are thoſe Fullers upon earth, that would make their doctrine, if it were poſſible, as white as truth, but if you pattern it with the Scripture, you ſhall ſee it colours not with that ſpiritual light which comes from Chriſt. That Doctrine which hath the ſimplicity of the Spirit without the knotty entanglements of mans wit; that which ſays, let God have the glory, but to us belongs ſhame and confuſion of face: That which impreſſeth humility into the thoughts, zeal and devotion into the heart, all manner of vertue into the practice. This is that true light which comes from heaven, no Fuller upon earth, none that ſit in the peſtilent Chair of deceitful tongues can make a thing ſo white, and every one that is of the truth loveth the light, and hateth darkneſs. And ſo far upon this admirable viſion, His countenance was altered, and his rayment white and gliſtering.
Theſe were res mirae; ſtrange and uncouth things, the next general part of the Text doth handle perſonas miras, ſtrange perſons, whom a man would not expect in that place, and at that time, Behold there talked with him two men, which were Moſes and Elias. If any of the people had been by, that took him to be Elias, or Jeremias, or one of the old Prophets, they ſhould have ſeen a difference in this Viſion between the head and the feet, between the Lord and his Servants. For ſurely ſome of the old Prophets, two for all, and thoſe whom the Jews did moſt admire, came upon this Theater to be ſeen, that Chriſts glory might appear the more. Let the eyes of Peter look upon them together, and ſee if Chriſts glory be not far exalted above all the Saints, Quantùm lenta ſolent inter viburna cupreſſi. Among the Gods there is none like unto thee O Lord, Pſal. lxxxvi. 8. Non in Angelis coeleſtibus ſeu in altiſſimis, ſays the Chaldee Paraphraſe, not among the Angels, nor among any of the bleſſed ſouls that live in the higheſt places. Was this ſuch a buſineſs to be taught, will ſome men ſay, to bring the dead out of their graves? Can any miſtake that the honour of Chriſt is far exalted above all his Servants? For to which of the Angels did the Father ſay at any time, Sit thou on my right hand untill I make thine enemies thy footſtool? (Beloved) are there none that keep the feſtival days of the Saints with more devotion and obſervance, then the firſt day of the week for ever to be ſanctified becauſe Chriſt roſe from the dead on that day? Do they not make more Pilgrimages and Vows to ſome Patrons of their own invention, who have been but men? Are not there more Temples erected in their name? More coſtly Ornaments beſtowed upon their Images? More Prayers poured out unto them than to Chriſt himſelf? And had I not need to remember you that two men, who were now glorified, talked with Chriſt upon Mount Tabor, that they might appear like little ſtars obſcured before the greateſt Planet? Moſes did but verifie in perſon what he had taught in a Song before, Who is like unto thee, O Lord, among the Gods? Who is like unto thee? Exod. xv. 11.
I adjudge it for another reaſon, that two men beatified came to talk with him, becauſe he would not ſeem to ingroſs the light of glory to himſelf without derivation to others. It is not a treaſure to be reſerved unto himſelf, but a communicable donative. The glory which thou gaveſt me I have given them, Joh. xvii. 22. As a ſeed-corn is fruitleſs unleſs it die, and bring forth ſtalks of Wheat: ſo Chriſt compares himſelf to ſuch a grain of Wheat, which muſt die to bring forth much fruit, or elſe it abideth alone; as if all were marred unleſs we were accommodated by his fruitfulneſs. The Kings honour is in the multitude of his people; the joy of the Father is in the Olive branches round about his Table: The glory of the woman is for the children to grow up, and call the mother bleſſed: The felicity of theſe conſiſts herein to have ſome that are partners of their felicity. But God is all-ſufficient to contemplate his own glory though he had never made the world: he did not make man to praiſe him, as if he wanted voices to magnifie his name, and make him God. Yet he is pleaſed to expreſs his love ſo far that his honour ſhould be alone unleſs the goodly fellowſhip of Saints and Prophets were round about him. Except a ſeed-corn fall into the ground and die it abideth alone, Joh. xii. 24. Lord, why doſt thou eſteem thy ſelf alone, and heaven to be ſolitary without us? But O man, how canſt thou be without him in thy heart on earth that would not be alone without thee in heaven? Behold when he brought down heaven upon earth in his own body, two of the Elect brought down their glory to the Mountain to aſſiſt him. His own Diſciples were yet but earth, and corruption, and therefore incapable of ſuch illuminated brightneſs,Paraeus in Mat. 17. till the time ſhould come to be tranſlated out of the priſon of mortality. And Angels were not fit to be his Compeers at this bout, becauſe he manifeſted the glorification of the fleſh, which pertains not to Angels, but to Men. None of the living would ſerve the turn to appear with him in Majeſty, they were not ſupernaturalized to undergo it, nor any of the Angelical Order, they were not of the right Predicament: two men came down unto him, who had been exalted into Heaven; and now I will ſhew with what great congruity theſe two men, who were Moſes and Elias.
But to omit nothing which is fit to be obſerv'd, I will make three general heads of this matter. 1. Whether all Elias, and all Moſes did appear both body and ſoul. 2. From whence they came to be Parties at the celebration of this great Miracle. And 3. If I can reach ſo far, Why they became the repreſentative perſons for the whole Body of the Saints in Heaven. To the firſt, that theſe two Witneſſes preſented themſelves in bodily ſhapes, there is no wit ſo ſcrupulous, I think, that can make a queſtion of it; for S. Matthew ſays, foreign, theſe men were ſeen of Peter, James, and John. Then they were heard talking, and by their talk diſcover'd to be thoſe grand Prophets, as I will ſhew hereafter. They talked as men to men,Caj…an. vocally, not in an intellectual faſhion as ſpirits do. And the Apoſtles in their extaſie mentioned the making of Tabernacles to ſhrowd them in; but a Tabernacle is a Coverture for a Body, and not for a Spirit. The controverſie doth not conſiſt in this, therefore I paſs it over. That which hath cauſed diverſities of judgments to ariſe is herein, what manner of Bodies theſe were wherewith Moſes and Elias were cloathed to attend the Transfiguration of Chriſt. I will make bold to remove away one opinion of St. Auſtins as quite out of the cancels of truth, and then proceed. He doth not deny but the dead through Gods conceſſion may, upon ſuch occaſions as the Lord directs them to, appear unto the living: he cites Samuel brought up by the Witch of Endor to ſpeak with Saul. What if that were not Samuel, Lib. de Cur. pro mort. ca, 15.but an evil Spirit? or an Impoſter? he cites Eccleſiaſticus. He objects what if that Book be refuſed, becauſe it is not in the Canon of the Hebrews? Then he cites our preſent inſtance of Moſes and Elias: yet he falls off again, and thinks the Saints themſelves appear'd not, but ſeem'd to appear by the Miniſtry of Angels. Many times in the Old Teſtament, when the Angel is ſent from God as a Legate. He ſpeaks in the perſon of his King, I am the Lord thy God; therefore he preſumes that Angels in this place might be called by the names of Moſes and Elias, for whom they appeared. The ſame moſt excellent Author is more orthodox in other places upon this point. This cannot well conſiſt. Chriſts glory was true, and not ficticious, it betokened a true eſtate of bleſſedneſs to us miſerable men hereafter, therefore it cannot piece well together, that all this ſhould be confirmed by ficticious and imaginary Witneſſes.
Now I venture forward: and firſt I will ſpeak of Elias how he came in his own body, then of Moſes: I have a reaſon for it, and St. Mark's words ly ſo, there appeared unto them Elias with Moſes. In what body ſhould Elias be an aſſiſtant to Chriſts glory now, but in the ſame body wherein He was taken up in a whirlwind to Heaven?2 Ki. ii. 11. Henoch and Elias were ever parallelled to be of the ſame condition in Gods favour, that their Body was never diſſolved from the Soul, but in their whole ſubſtance aſſumed up on high. Some Jewiſh Rabbins have preſum'd to teach more than Scripture, that the Bodies of Henoch and Elias were diſſolved into Elements in their rapture, and nothing but their Soul was received into Abrahams boſom. I ſmell the leaven of the Sadduces in thoſe Rabbies, for certainly the origen of it came from ſuch as they who reſiſted the truth, that a Body could not be exalted to heavenly places. Is not St. Paul enough to ſilence all tongues of that language, Heb. xi. 5. By faith Enoch was tranſlated that he ſhould not ſee death. If Enoch did not ſee death in his tranſlation, and that's the fair letter of the Scripture, no more did Elias. Hereſ. 64.Says Epiphanius Henoch and Helias their Bodies and Souls were never parted, but remain undivided for ever. Henoch lived a married life, Elias was a Virgin, to ſhew that continency in Marriage and Virginity ſhall both be glorified in the great day of the Reſurrection. Thus Epiphanius; and I could name a multitude of concurrents, who are advowers of the ſame ſentence. They that liſt to be contentious gainſay this Doctrin touching Elias his Body, that it never was corrupted, from the common theme of mans mortality; Death paſſed upon all men, for that all have ſinned, Rom. v. 12. Death paſſed upon all men: what's that but a juſt Sentence and Decree, and none can ſay, Why am I born to dy? But there is mercy and power in the Moſt High, to ſpare, and to execute his Decree upon whom he pleaſeth, Heb. ix. 27. Statutum eſt, that preſſeth home, ſays the Antagoniſt, it is appointed unto men once to dye: that's the Text indeed, but not ſtatutum eſt omnibus, it is appointed unto all men once to die, as ſome do read it. The ordinary end of men is death, but God hath his exemptions, and priviledges to limit that Statute. I tell you a myſtery, ſays St. Paul, We ſhall not all die, but we ſhall all be changed; there's one limitation. They that are found upon the earth at the ſecond coming of Chriſt ſhall not die, but ſhall be ſnatcht up with Chriſt in glory: non ſeparatione formae, ſed immutatione qualitatum, their Soul ſhall not be taken of the Body, but corruptible qualities ſhall be taken from the Body. So it was in Elias his Rapture, the Body was not deſtroyed, but only that corruption which was in his Body. Again it is appointed unto men once to die, ſemel, once, and no more: Yet the Shunamites Son, Jairus Daughter, Lazarus, and many others brought back from their Graves died twice; there's another limitation of the Statute. Nothing concludes from thence, but that Elias his Body was never diſſolved, in that Body wherein he talked with God at Mount Horeb, in the ſame Body he heard God talk to his Son at Mount Tabor about the time of the Transfiguration.
But as for Moſes, after what manner he came to Chriſt in the ſhape of a Body, I cannot ſpeak with any certainty: To hold that the elements were compacted into the figure of a Body, that he might uſe it for that occaſion, and then diſperſe it into air when the myſterie was finiſhed, hath an ill reliſh in it: becauſe imaginary ſhapes, like Pageants to be ſet up for a while, and ſtrait taken down again, were not fit demonſtrations of the truth of the Reſurrection.Orat. de Transf. Damaſcen obſerves wittily, that it is likely how the Promiſe, which God did long before make to Moſes, was now fulfilled, Exod. xxxiii. 23. That thou ſhalt ſee my back parts, but my face ſhall not be ſeen: meaning, ſays he, that the eye of man could not ſee his Divinity, but he ſhould have the honour to ſee Chriſt incarnate. That is not unfitly called poſteriora, or exteriora Dei, the out parts, or the Veil of the Godhead. Now was that deſire of Moſes fulfilled, and the Son of Man in excellent beauty ſtood before him; but had he not ſeen him with his own eyes, all had not been according to his firſt deſire and affection: And me-ſeems that this conjecture is not weak; if Elias had appeared in his own fleſh, Moſes but in a phantaſtical ſhape, this had derogated from the dignity of Moſes, who was the Prophet, than whom none was greater from the Law to John the Baptiſt. The Jews oppreſs us again with their figments in a ſecond opinion, ſaying, that Moſes was ſo beloved of God, that he never ſaw death, but continued in his Body for ever, as Elias doth. Joſephus tells us his mind herein ſo plainly, that I perceive the moſt did follow him; that when Joſhuah and Eleazar had parted with Moſes upon Mount Nebo, he was taken away from them in a Cloud, and advanced to Heaven; but to make the people quiet, that they might not talk too much of his exaltation, and attribute too much honour unto him, he left it written, that he died in the Land of Moab. But this doth peremptorily contradict the Holy Word in divers places: He died, and was buried in a Valley in the Land of Moab, Deut. xxxiv. 6. according to the word of the Lord. That word is in the ſame book, Deutr. xxxii. 50. Thou ſhalt die in the Mount whither thou goeſt up, and be gathered unto thy people, as Aaron thy Brother died in Mount Hor, and was gathered unto his people; therefore if Aaron died, as we know he did, Moſes was not tranſlated, that he might not ſee death.
Nay, the next opinion is more probable than ſo, which takes away the offence which the former opinion gives, and attributes great honor to Moſes: namely it conſents, as it ought to do, that Moſes died, and that God by the miniſtry of his Angels did lay down his Body for a while to be buried in the Land of Moab: but it did not abide in the earth there to be corrupted, but was preſently reſtored to life again, and tranſlated to immortality: and becauſe he did not abide in death,Brentius Homil. 88. Lutherus. Maldonat. therefore it is ſaid, that no man knoweth of his Sepulcher unto this day. I draw to this ſide the rather, becauſe in the ninth verſe of St. Judes Epiſtle the Angel did contend and diſpute with the Devil about the Body of Moſes. Some ſay the contention was, that the Angel bound the Devil not to reveal where his Body was buried, leſt the children of Iſrael finding it out ſhould venerate and adore his Sepulcher, and run into Idolatry: Some ſay becauſe the Angel buried him againſt Bethpheor, which was a place of moſt diabolical Idolatry, and Satan ſtrugled not to be turned out of that place by the burial of this holy man. I ſee no incongruity to ſay, becauſe the Angel did not only contend, but diſpute, ſays Jude, not about the Burial, but about the Body, that the argument was, why the Body of Moſes ſhould be reſtored to life? and not rot and putrify in the duſt. This opinion is maintained by Luther, by Brentius, and by the Jeſuit Maldonat: and it puts all in good ſquare to defend (and it may be done for ought I ſee without any abſurdity) that the Body of Moſes was reſerved in immortality with the Body of Elias, and both were in all readineſs to come to our Saviours Transfiguration. Yet a number of Doctors have a fourth ſtrein, that Moſes his Body was gathered by the power of God juſt at this time out of the duſt, and he took it up ſo long as this miracle laſted, and then laid it down again, and either reſumed it ſhortly after when our Saviour roſe from the dead; for then many dead bodies of the Saints aroſe, and appeared unto many in the holy City; or elſe he awaits Gods leiſure to be cloathed with his fleſh for ever at the ſolemn and general Reſurrection. This cannot be gainſaid, for nothing is irkſom to Gods Saints, which moſt conduceth to their Maſters glory.
Yet once I muſt ſpeak again, that there is a fifth opinion, and moſt commonly defended, That Moſes his own Body was reunited at this time to his Soul, and that it did abide with him for ever, and he did never lay it down more. If we keep not this Opinion ſteady, it will be much ſhaken with this Objection, That Chriſt is commonly known by this property, to be the firſt who roſe from the dead to die no more:Elienſ. c…nt. Bel. cap. 10. The firſt-born from the dead, Coloſ. i. 18. The firſt-fruits of them that ſlept, 1 Cor. xv. 20. Some anſwer he is the firſt of them that roſe from the dead, as he is ſaid to be the Lamb ſlain from the beginning of the world. He was crucified from the beginning of the world, and roſe from death from the beginning, not actually, but virtually; for the power of his Death and Reſurrection were available ever ſince the Promiſe was made. Secondly, he is Primogenitus, the Firſt-born, the ſtrength, the might of them that riſe, for he roſe by his own will and virtue; all beſide him not by their own power, but by the power of Chriſt. But I ſhall neither ſatisfie my ſelf nor you with an anſwer, till I add a third thing, that Chriſt was the firſt-fruits of them that roſe from the dead, and aſcended up with his Body before the Majeſty of the glory of the Moſt High. For here I muſt bring in a very fit diſtinction, though not uſed by many, that it is one thing to make a Body change corruption into incorruption, ſo ſhall all our Bodies be when they are raiſed from the dead; another thing to make our vile Bodies be changed into glorified Bodies, that ſhall not be till they are exalted into the higheſt Heavens. Elias his Body being tranſlated was incorruptible; ſo was Moſes his Body, if he had it before the Transfiguration, or if he retained it after; but Chriſt Jeſus was the firſt of them that roſe from the dead, whoſe glorified Body entred into the higheſt places.
I have been very brief in this intricate Controverſie, which is ſo ſtiffly diſputed of all ſides, and it will make the next point come off more eaſie. From whence Moſes and Elias came to talk with Chriſt at his Transfiguration. I conclude out of the former queſtion, that Elias was tranſlated up on high in Soul and Body, that's indubitable; and that Moſes roſe out of his Grave, and aſſumed his own Body at this inſtant Miracle; of all opinions that, I take it, is moſt probable. Therefore I ſay, Elias came down from whence he was aſcended before, and Moſes roſe up from whence he was deſcended before. So the Son of God did demonſtrate, ſays S. Chryſoſtom foreign, that he had the power in his hand both of life and death. By Moſes ſays Aquinas are repreſented all thoſe Saints whoſe bodies from the beginning of the world to the end lye buried in the duſt: by Elias are underſtood the whole ſtock of men and women that ſhall be found at Chriſts ſecond coming living upon the earth, and both kinds ſhall be ſummoned to appear before him. Oh that we may come from heaven to meet him, as Elias did, that we may ſhine with repentance, and faith, and charity; theſe are the characters of them that ſhall be bold to ſtand before the Son of God in Majeſty: and they that have theſe endowments, do as it were come from heaven with Elias to meet our Saviour. But to the point; we make no ſcruple from whence Moſes his Body came to mount Tabor: from whence, but from the duſt of the earth? the difficult queſtion will be, out of what place of ſequeſtration Elias came with his Body: To which briefly, as I am able to conjecture, not to certifie you.
St. Cyprian was not earneſt to enquire it, when he left it off thus, quo raptus ſit Elias Deus novit, whither Elias was taken up God knows: yet ſure he means, he had not been taught, nor could teach into what Region of Heaven he was aſſumed; yet he never doubted but he was in ſome Canton of that Celeſtial Habitation. The Scripture ſays no more of Enoch, but he walked with God, and he was not, for God took him, Gen. v. 24. But of Elias in plain words, that he went up in a whirlwind to Heaven. The Septuagint Tranſlation marrs all when it renders it thus foreign, he was taken up as it were into Heaven. There is no ſuch diminution of, as it were, in the ſacred Text: He went up to heaven, ſayes the Original. That could not be the Element of Air, which is ſometimes called Heaven; for the Air is rather the Seat of Satan, who is called the Prince of the Air, than of the Bleſſed: from thence come turbulencies, and winds, and tempeſts, but they are at reſt from all labour and unquietneſs. Nor can it be meant of that Heaven of the lower Orbs, for then, they ſhould be hurried about every day with the ſwift motion of the Spheres from Eaſt to Occident. Where then could Elias be repoſed but in the Heaven of happineſs, in the tranquillity of Abraham's boſom? as Dathan and Abiram were ſwallowed alive into Hell, ſo Enoch and Elias were lifted up alive into Heaven.
Heaven is taken two wayes, both for the place, and for the ſtate and condition of it; and both wayes I have good ground to ſay, that Elias was in body among the ſpirits of the Kings, and Patriarchs, and Prophets, and juſt men, who are dead in the love of God: and all they went to Heaven locally as to their place, and to Heaven figuratively, that is to joy and happineſs. Which I oppoſe to the adverſe and very erroneous opinion maintained by the Schoolmen among the Pontificians, that the ſpirits of juſt men, which departed before Chriſts aſcenſion into Heaven, were recluſed into a receptacle call'd Limbus Patrum, which was the verge or fringe of Hell, where they ſuffered no pain, but ſuſtained a temporal loſs, having not as yet admittance into the Courts of the Houſe of our God. How unconſonant is this to our Saviour's words? Many ſhall come from the Eaſt, and from the Weſt, and ſhall ſit down with Abraham and Iſaac in the Kingdom of God. How unlike to that Phraſe of David, Lord, who ſhall aſcend into thy holy hill? how unagreeing to the title of Abrahams boſom? wherein Lazarus was in a long diſtance from the gulf of ſorrow. But to go one ſtep further, and no more at this time: did not Chriſt by his aſcenſion open a paſſage to the Souls of the bleſſed, to draw nearer to God in the higheſt heavens than ever before? yes verily I believe it; and I am compelled to maintain it by St. Pauls Doctrine, Heb. ix. 8. The way into the holieſt of all was not yet made manifeſt, while as the firſt Tabernacle was yet ſtanding; that is while the Law of Moſes did endure. Their Souls departing were at reſt in Heaven in the hand of God, no way obtruded near the confines of Hell, as the Schoolmen taught, who either could not, or would not diſcern a medium between the Limbus of Hell, and the higheſt Heaven. They lived by the ſame faith that we do, though not with the ſame evidence and fulneſs that we have; therefore their Souls departing had a dimenſion of happineſs allotted for them, yet not with that fulneſs of joy which now they have, nor perhaps with that meaſure and proportion which they and we ſhall have hereafter. Beloved, remember and conſider Heaven is ſo large and ſpacious, that it is fit to admit divers Quarterings and Manſions in it: the Arch-angels Throne, the Angels Palace, the bleſſed ſeats of the faithful ſince Chriſts aſcenſion, the Refrigerium of the faithful before his aſcenſion, a Tabernacle allotted for Enock and Elias; all theſe might be ſeveral, yet Heaven big enough to make room for all. In my Fathers houſe there are many manſions, ſays Chriſt that went before us to prepare a place. And To thee O bleſſed Saviour, &c.