I MEAN to handle the transfiguration of Christ, which was: -
1. A solemn confirmation of his person and office.
2. A pledge of that glorious estate which is reserved for us in heaven.
1. It was a confirmation of his person and office, as appeareth Mat xvii. 5,
'This is my beloved Son, in whom I am well pleased; hear ye him.' So Peter, who
was one present, urgeth it, 2 Pet. i. 16 - 18, 'We have not followed
cunningly-devised fables when we made known unto you the power and coming of
our Lord Jesus Christ, but were eye-witnesses of his majesty. For he received
from God the Father honour and glory, when there came such a voice to him from
the excellent glory, This is my beloved Son, in whom I am well pleased. And
this voice which came from heaven we heard when we were with him in the holy
mount.' And John also: John i. 14, 'We beheld his glory, as the glory of the
only-begotten of the Father.' They were eye and ear witnesses, and therefore
could affirm the certainty of this doctrine.
2. It is a pledge of our glorious estate; for Christ's body was adorned with
heavenly glory, and he had spoken, chap. xvi. 27, of his coming in the glory of
the Father; and now he gives his disciples a pledge and earnest of it.
In this introduction four things are observable :-
1. The time: after six days.
2. The persons whom he takes with him: Peter, James, and John.
3. The place he brings them to: into an high mountain apart.
4. The preparative action: he went up into a mountain to pray.
First, The time. The evangelist Luke saith, 'about an eight days;' Matthew and Mark, 'after six days.' The reconciliation is easy. Matthew and Mark spake of the space of time between the day of prediction, and the day of transfiguration exclusively; Luke includeth them both. The Jews called that flux of time between one Sabbath and another, eight days, including not only the intervening week, but both the Sabbaths. According to their custom Luke speaketh; Matthew of the time between.
Secondly, The persons chosen to attend him in this action: 'Peter, James,
and John.'
1. Why three?
2. Why those three?
1. Why three? So great an action as this was needed valuable testimony; for the
law saith, 'In the mouth of two or three witnesses everything shall be
established,' Deut. xvii. 6. Now Christ would go to the utmost of the law, and
would have, not two only, but three witnesses, as the apostle speaks of three
witnesses in heaven and three on earth, 1 John v. 7, 8; so here are three and
three - three from heaven, God the Father, Moses, and Elias; and three from
earth, Peter, James, and John.
2. Why those three? Many give divers reasons. Peter had led the way to the rest
in that notable confession of Christ, Mat. xvi. 16, and is conceived to have
some primacy for the orderly beginning of actions in the college of the
apostles. James was the first apostle who shed his blood for Christ, Acts xii.
2; and John was the most long-lived of them all, and so could the longer give
testimony of those things which he heard and saw, till the church was well
gathered and settled. Others give other reasons. But to leave conjectures, it
is certain that these had many singular favours afforded them above the rest of
the twelve, as appeareth partly in this, that Christ changed their names,
calling Peter, Cephas, or a stone; and the other two Boanerges, sons of
thunder, which was a token that Christ loved these more than the rest. Yea,
among these, John was his bosom favourite, and therefore called often 'the
disciple whom Jesus loved,' partly because he was in the whole course of his
life more intimate with these than with the rest of the disciples. You shall
see when he raised Jairus's daughter from death to life, Luke viii. 51, he
suffered nobody to go in but Peter, James, and John, and the father and mother
of the maiden. So these very persons were those who in Mount Olivet were
conscious to his agonies: Mat. xxvi. 27, 'He took with him Peter and the two
sons of Zebedee, and began to be sorrowful and very heavy.' Now these who were
to be conscious to his agonies are first in Mount Tabor beholders of his great
majesty and glory, for their better encourage-ment and preparation for his and
their own sufferings.
Thirdly, The place: 'He bringeth them into an high mountain apart.' This
mountain is supposed to be Tabor, though not named by the evangelists - a fit
place both for height and secrecy, both which were necessary to the double
action that was to be performed there, either his transfiguration or prayer.
1. To his transfiguration height and secrecy were necessary.
[I.] Height: This work required not only a mountain, but a high mountain
for his transfiguration was a middle state between the infirmity of his flesh
and the glory that he now possesseth. So the top of a very high mountain was
chosen; it is as a middle place between heaven, the habitation of God, and
earth, the habitation of men. Besides, since Moses and Elias were to appear in
this action, and that with bodies above the state of those natural bodies which
we have here below, it was more agreeable this should be done in a mountain
than in the lower parts of the earth; yea, moreover, they were so nearer to
heaven, to which they went back again.
[2] Secrecy was necessary to his transfiguration, for Christ was about a
business which he would not have presently to come abroad, and therefore it was
to be confined to the knowledge of a few, who were to be called up from the
rest into an high mountain: ver. 9, Jesus 'charged them that they should tell
the vision to no man till the Son of man was risen from the dead;' and what was
done before many will hardly be concealed. The due time for the general and
public manifestation of the divine glory was not yet come, therefore he would
not have it unseasonably divulged. And hereby he teacheth us modesty. Christ
was crucified in the city before all, but transfigured in the mountain only
before a few.
2. The other action, of prayer, doth very well agree with height and secrecy.
[1.] For height: Though God heareth us everywhere, where-soever we 'lift up
pure hands, without wrath and doubting,' yet a mountain is not altogether
disagreeable to this duty. It is good to be as near heaven as we can. I am sure
it is good to get up the heart there. We have a freer prospect of heaven from a
mountain, and may look up to those blessed regions where our God is; therefore
Christ often chose a mountain to pray in, not only now, but at other times:
Mat. xiv. 23. Certainly when we pray we should turn our backs upon all earthly
things, and have our hearts and minds carried up to him to whom our prayers are
directed, and that place where he dwelleth.
[2.] Secrecy is necessary for this duty, partly to avoid ostentation:
Mat. vi. 6, 'When thou prayest, enter into thy closet, and shut thy doors.'
Public prayer must be performed before others, but not private, for fear of
hypocrisy; so also to increase fervency. Secret prayers are usually most
ardent. Ille dolet vere qui sine teste dolet. 'My soul shall weep sore
in secret places,' Jer. xiii. 17. And Peter went out and wept bitterly,' Mat.
xxvi. 75. And Jacob wrestled with God alone, Gen. xxxii. 24. Frequency of
objects draws away the mind, obstructeth our affections, abates the vehemency
of our zeal, fills us with carnal thoughts; therefore Christ retireth himself
and his three disciples, that being separated from all distractions, they might
attend the prayer and vision without interruption.
Fourthly, The preparative action. In Luke it is, 'He went into a mountain to
pray.' Christ had two ends; he told his disciples the one, but concealeth the
other. He spake only of prayer, the more to hide the thing from the rest of the
apostles, which would soon be evident enough to those whom he took along with
him. Now this telleth us that every weighty business should be begun with
prayer. When we go about the performance of weighty and serious duties, we
should withdraw ourselves from all occasions which may hinder us and distract
us therein, as our Lord being to give himself to prayer, goeth apart into a
mountain.
In this introduction I shall only take notice of two things
1. The choice of his company.
2. His preparative action: he prayed, and whilst he prayed he was transfigured.
1. Of the choice of his company: he took Peter, James, and John. That Christ
doth not use all his servants alike familiarly in everything, partly because he
had his liberty; for in matters of free favour it is not acceptance of persons
to pass by some and admit others - no, not in the most necessary spiritual
dispensations: Mat. xi. 27, 'All things are delivered to me of my Father, and
no man knoweth the Son but the Father, and he to whomsoever the Father will
reveal him.' The plea of the Lord of the vineyard will ever hold firm and
valid: Mat. xx. 15, 'Is it not lawful for me to do what I will with my own?'
But this is a thing of another nature. The dispensing of his arbitrary
respects, acceptance of persons in judgment, is a violation of justice, but not
in matters of free favour, partly because he would consecrate and hallow
spiritual friendship, and commend it to us by his own example; and, therefore,
though he loved all his disciples, yet he chose out some for intimacy and
special converse. These were eklekton eklektoteroi, the flower of the
apostles, either because of their suitableness, he had a special inclination to
them, or, for their sincerity and eminency in grace, he delighted in them more
than in the rest. Sicut se habet simpliciter ad simpliciter, ita magis, ad
magis: if I love all that are godly, I love those most who are most godly.
Now as Christ consecrated holy friendship in his own person, so was it
exemplified in his disciples, for I find a great friendship between two of
these mentioned in the text, John and Peter. You find them mostly together:
John xx. 2 - 4, Mary Magdalene runneth and cometh to Peter, and to the other
disciple whom Jesus loved; Peter went forth and the other disciple, and came to
the sepulchre. So Acts iii. 1, 'Now Peter and John went up together into the
temple at the hour of prayer:' John xxi. 7, 'The disciple whom Jesus loved said
unto Peter, It is the Lord;' and John xxi. 21, 22, 'Peter, seeing the disciple
whom Jesus loved, said, Lord, and what shall this man do?' as willing to know
the future state of his friend. So Acts viii. 14, Peter and John go to Samaria
to confirm the disciples. See John xviii. 15, 'And Simon Peter followed Jesus,
and so did another disciple, and that other disciple was known unto the high
priest,' meaning himself. So that in these and other places you still find
Peter and John together as very near and fast friends: they always keep
together, possibly for spiritual assistance ; for Peter was of an hot temper,
John the disciple of love; Peter hasty and of a military valour, John all for
lenity and peace. Well, then, though we ought to seek peace with all men as
much as is possible, Rom. xii. 18, and there should be special concord and
communion with all Christians - Philadelphia riseth higher than
Agape, 2 Pet. i. 7 - yet friendship and inward conversation should only
be with a few, such as may be helps to us in godliness, and may promote our
mutual good, temporal and spiritual. So did Christ, who had twelve disciples,
single out three of them for greatest intimacy; and so did Peter, who, though
he had eleven colleagues, and held concord with all, yet his intimate
friendship was with John, the disciple whom Jesus loved. It is good to hold
friendship with those who are beloved of God, and one who, by his love and
lenity, might cool his heats and abate his hasty fervours, which were so
natural to him.
Now, having so fair an occasion, I shall treat of spiritual friendship, for
an heavenly, faithful friend is one of the greatest treasures upon earth. A
friend is valuable in secular matters, much more a spiritual friend: Prov.
xxvii. 17, ' As iron sharpeneth iron, so doth the countenance of a man his
friend,' - that is, when he is dull his friend setteth an edge upon him.
[1.] Friendship is necessary for every one that would live in the world,
because man is zoeon politikon, a sociable creature. Man was not made to
live alone, but in company with others for mutual society and friendship; and
they that fly all company and live to and by themselves are counted inhuman:
Eceles. iv. 9 - 12, 'Two are better than one, for if they fall, the one will
lift up his fellow, but woe to him that is alone when he falleth, for he hath
not another to lift him up. Again, if two lie together, they have heat; but how
can one be warm if he lie alone? And if one prevail against him, two shall
withstand him.' Thus far Solomon. The Egyptians in their hieroglyphics
expressed the unprofitableness of a solitary man by a single millstone, which
alone grindeth no meal, but with its fellow is very serviceable for that
purpose. The Lord appointed mankind to live in society, that they might be
mutually helpful to one another. Surely God never made them to live in deserts;
the wild beasts love to go alone, but the tame in flocks and herds. The Lord
doth give variety of gifts to the sons of men; to all some, but to none all,
that one might stand in need of another, and make use of one another; and the
subordination of one gift to another is the great means of upholding the world.
Man is weak and insufficient to himself, and wanting the help of others,
needeth society, and is inclined to it by the bent of his nature.
[2.] Though man affecteth society, yet in our company we must use choice, and
the good must converse with the good, for these reasons :-
(1.) Partly because like doth best sort with like. Friendship is founded in
suitableness and maintained by it - eadem velle et nolle, to will and
nill the same things, breedeth an harmony of minds; the godly will have special
love to the godly, and they that fear God will be companions of them that fear
him Ps. cxix. 63; they must needs be more dear and precious to them than
others, as a wicked man easily smelleth out a fit companion for him: Ps. 1. 18,
'When thou sawest a thief, then thou consentedst with him, and hast been
partaker with adulterers.' Like will to like; every man showeth his temper in
his company. The fowls of heaven flock together according to their several
kinds; ye shall not see doves flocking with the ravens, nor diverse suitable to
their brutish humour; those that delight in gaming choose such as make no
conscience of their time, or have no care of their souls. That which every one
is taken withal- he loveth to do with his friends, therefore they that love God
delight in those that love him, those that are most apt to stir them up to the
remembrance of everlasting things and the preparation necessary: so they are of
singular use to us.
(2.) If they be not like to us, intimacy and converse will make us like to
them. Every man is wrought upon by his company; we imitate those whom we love
and with whom we frequently converse: Prov. xiii. 20, ' He that walketh with
wise men shall be wise, but a companion of fools shall be destroyed.' As a man
that walketh in the sun is tanned insensibly, so, if we are not aware, we adopt
their manners and customs, and get a tincture from them, especially in evil;
for we are more susceptible of evil than of good - as the sound get a sickness
from the diseased sooner than the sick get health from the sound. Or in the
types of the law: that which was clean, by touching the unclean became unclean,
but the unclean were not purified by touching the clean: Prov. xxii. 24, 25,
'Make no friendship with an angry man, and with a furious man thou shalt not
go, lest thou learn his ways, and get a snare to thy soul' A man would think
that of all sins wrath and anger should not be propagated by converse, the
motions and furies of it being so uncomely and indecent to any beholder; yet
secretly a liking of the person breedeth a liking of the sin, and a man is
habituated into such a frame of spirit as they have whom he hath chosen for his
companions. Now this should be regarded by us, because we are sooner made evil
by evil company than good by good company; therefore how careful should we be
to converse with such as may go before us as examples of godliness, and provoke
us by their strictness, heavenly-mindedness, mortification, and self-denial, to
more love to God, zeal for his glory, and care of our own salvation. Especially
doth this concern the young, who, by the weakness of their judgment or the
vehemency of their affections and want of experience, may easily be drawn into
a snare.
(3.) Because our love to God should put us upon loving his people and making
them our intimates; for religion influenceth all things - our relations, common
employments, friendship, and converse: 1 John v. 1, 'Every one that loveth him
that begat, loveth him also that is begotten of him.' The new nature inclineth
to both: there is an inward propension and inclination needing no outward
provocation and allurements: 1 Thes. iv. 9, 'As touching brotherly love, ye
need not that I write unto you, for you yourselves are taught of God to love
one another.' God's teaching is by effectual impression or inclining the heart.
It is a smart question that of the prophet, 2 Chron. xix. 2, 'Shouldest thou
hate the godly, and love those that hate the Lord?' Surely a gracious heart
cannot take them into his bosom: he loveth all with a love of good will, as
seeking their good, but not with a love of complacency, as delighting in them.
Our neighbour must be loved as ourselves - our natural or carnal neighbour as
our natural self, with a love of benevolence, and our spiritual neighbour as
our spiritual self, with a love of complacency. We have hated our sinful
neighbour as we hate ourselves; much more as to love of benevolence - we must
neither hate ourselves, our neighbour, nor our enemy. But it is complacency we
are speaking of and so 'the wicked is an abomination to the righteous,' Prov.
xxix. 27. The hatred of displacency is opposite to the love of complacency, as
the hatred of enmity to the love of benevolence. We cannot enter into a
confederacy and intimate kindness with them.
(4.) Because that love which is built upon holiness is the most durable and
lasting. There is a confederacy in evil, as between drunkards with drunkards,
and robbers with robbers: Prov. i. 14, 'Cast in thy lot amongst us, let us all
have one common purse.' Or when men conspire against the truth and interest of
Christ in the world; as Gebal and Ammon and Amalek leagued themselves against
God's people, divided in interests but united in hatred; as the Pharisees and
Herodians agreed together to tempt Christ; and Herod and Pilate, though
otherwise no very good friends, agreed to mock him. This is unitas contra
unitatem, as Austin ; or consortium factionis, a bond of iniquity.
Now this friendship is soon dissolved, for these men, though they agree in
evil, yet have contrary lusts and interests; and besides, partners in evil are
usually objects reviving guilt; their very presence upbraids the consciences of
one another with the remembrance of their past sins; and sin, though it be
sweet in the committing, yet it is hateful and bitter in the remembrance of it.
Again, there is a civil friendship built on natural pleasure and profit.
Certainly men are at liberty to choose their company as their interests and
course of employments leads them. This may be a society for trade or civil
respect; it cannot be a true and proper friendship, for riches, which are so
frail and slippery, can never make a firm tie and bond of hearts and minds:
Prov. xiv. 20, 'The poor is hated even of his own neighbour,but the rich hath
many friends;' Prov. xix. 6,' Many will entreat the favour of a prince, and
every man is a friend to him that giveth gifts : all the brethren of the poor
do hate him,' etc. And as it is a fluid, so it is a base and sordid friendship
that is built upon riches, for that concerneth the estate rather than the soul.
Well, then, religious friendship, which is built upon virtue and grace, and is
called 'the unity of the spirit,' Eph. iv. 3, is the most firm bond of all.
Sinful societies are soon dissolved, and the profane, though they seem to hold
together, yet upon every cross word may fall out and break; and civil
friendship, which is only built upon pleasures and profit, standeth upon a
brittle foundation. Certainly the good and the holy are not so changeable as
the bad and the carnal. Besides, that friendship which is built upon honesty
and godliness, is amicitia per se, the other is amicitia
peraccidens. It cometh from constitution of soul and likeness of spirits,
and the good we seek may be possessed without envy; the friends do not straiten
and intrench upon one another. Again, there is a virtuous friendship, which
consists in a harmony of minds, or an agreement in some common studies. This is
more noble, and more like true friendship than society for trade and temporal
interests; but yet this friendship is not so durable, for at last it must be
broken off by death; but the godly are everlasting companions. Besides,
self-love and envy are more apt to invade other friendships; but the godly, if
they be true to the laws of spiritual friendship, they seek the good of one
another as much as their own, and rejoice in the graces of one another as much
as in their own.
[3.] Though we owe this religious friendship to all that fear God, yet some few
may be chosen for our intimacy and spiritual solace. We owe it in some respects
to all that fear God, and must dispense the general acts of friendship to them:
Acts iv. 32, The multitude of them that believed were of one heart and of one
soul.' And Christian love is called sundesmov thv
teleiothtov, 'the bond of perfectness,' Col. iii. 14, because it is
the band by which holy and Christian societies, called churches, are bound
together and preserved; otherwise, like a besom unbound, they fall all to
pieces. But yet this doth not hinder but that some may be chosen for our
intimacy. Christ, that denied himself to many of the commodities of human life,
would not live without special friends, and would enjoy this virtuous solace;
and in David and Jonathan we have an instance of it: 1 Sam. xviii. 1, 'And the
soul of Jonathan was knit to the soul of David.' Certainly too many cannot
perform the acts of intimate friendship to us, nor we to them. The love being
like a river dispersed into several channels, must needs be shallower and
weaker; therefore our choice friends must be but few: inter binos et
bonos was the old rule, though it need not be so straitly confined.
[4.] In the choice of these few friends we must use caution. (1.) Such as are
near to us, with whom we have frequent and familiar converse, and perform a
mutual interchange of all offices of love: Prov. xviii. 24, 'A man that hath
friends must show himself friendly, and there is a friend which sticketh closer
than a brother.' Consanguinity and affinity is not so near a tie as this
friendship. (2.) Not only near, but those who are holy, prudent, and good:
Prov. xiii. 20, 'He that walketh with the wise shall be wise, but a companion
of fools shall be destroyed.' (3.) Such as are most likely to be faithful: Job
vi. 15, 16, 'My brethren have dealt deceitfully with me as a brook, and as the
stream of brooks they pass away' - pools in winter, when less need of water,
but dried up in summer, when water in those parched countries was a great
commodity. So many seem to be great friends, heighten our expectation; but in
our necessities and straits leave us destitute. 'Ye see me cast down and are
afraid,' saith Job, 'as if I should be a burden to you.' Dearest friends may
disappoint us; their affection wants an inward principle; it is a winter brook,
and not a spring. Therefore, since the heart of man is so deceitful, and not
only deceitful, but though sincere for the present, very changeable; and this
is so important an interest of human life, and the vexation of a disappointment
in a bosom friend is so grievous, and involveth us in many inconveniences,
natural and spiritual; for Solomon telleth us, Prov. xxv. 19, 'Confidence in an
unfaithful friend in time of trouble, is like a broken tooth, and a foot out of
joint.' When we think to eat with the broken tooth, or to walk with the foot
out of joint, we are put to grievous pain and torment; therefore we should go
to God, and pray him to direct us in the choice of intimate friends. David
sadly regrets a disappointment in a friend: Ps lv. 12 - 15, 'For it was not an
enemy that reproached me; then I could have borne it: nor was it he that hated
me that did magnify himself against me; then I would have hid myself from him:
but it was thou, a man mine equal, my guide, and mine acquaintance,' etc. A
deceitful friend may become the greatest foe, and we resent their ingratitude
more than the injuries of others, when they abuse their trust and the
familiarity they had with us. The worst that a professed enemy can do is not so
grievous as the treachery of a professed friend. This is more piercing, less to
be avoided; therefore, whom we have used most familiarly and freely, loved as
our soul and life, from such we expect the same firm and hearty friendship.
Therefore it concerneth us to seek to God that we may have a godly wise man
with whom we may be free in all cases of mind or conscience, and to whom we may
freely open ourselves, and be strengthened in the service of God. It is a great
part of our contentment and happiness, therefore, that we may not be deceived
in our choice. Let us go to God who knoweth hearts, and God bath a great hand
in this: Ps. lxxxviii. 8, 'Thou hast put away my acquaintance from me; thou
hast made me an abomination to them.' By the providence of God they left him as
a man whose condition they were afraid to look upon. And again, ver. 9, 'Lover
and friend hast thou put far from me ; they stand aloof from me as an execrable
thing.' He owneth providence in it.
[5.] When friends be thus chosen, there must be a faithful discharge of the
duties of friendship, both in counsels and reproofs; for the godly use this
friendship chiefly for spiritual ends.
(1.) In counsel, for Solomon telleth us, Prov. xxii. 9, 'As ointment and
perfume rejoice the heart, so doth the sweetness of a man's friend by hearty
counsel.' As sweet perfumes are a reviving, so to be supported in good
resolutions, or directed and guided in our way to heaven by a faithful friend,
is very cheering and comfortable. And we read, 1 Sam. xxiii. 16, 17, that
'Jonathan went to David, and strengthened his hand in God.' Whereas, on the
contrary, a carnal friend is the greatest bane that may be, who doth strengthen
us in evil; an instance whereof we have in Jonadab, the son of Shimeab, 2 Sam.
xiii. 3, 4, and 'Amnon had a friend whose name was Jonadab, and Jonadab was a
subtile man;' and he gave him counsel how he should surprise his sister, to
defile her, and satisfy his incestuous lust. Such a friend is really and truly
our greatest foe. He was a friend to his vice, but a foe to his person and
soul; whereas a true friend, whose friendship is grounded on godliness, will be
a foe to our sins, by whole-some admonition and rebukes, and a friend to our
soul's salvation.
(2.) Reproofs: that is also a part of friendship : Prov. xxvii. 6, 'Faithful
are the wounds of a friend, but the kisses of an enemy are deceitful.' A
faithful friend's wounds are a more sincere testimony than an enemy's kisses,
and so afterwards they will be interpreted: Prov. xxviii. 23, 'He that rebuketh
a man, afterwards shall find more favour than he that flattereth with his
tongue.' For this we must trust God, though for the present we displease our
friends. So Lev. xix. 17. 'Thou shalt not hate thy brother in thy heart by
suffering sin upon him.' It is kindness to his soul to reprove him. In the
general, holy friendship must be improved to the use of edifying: : Rom. i. 11,
12, 'I long to see you, to impart some spiritual gift unto you, that I may be
comforted together with you by the mutual faith of you and me.
[6.] After the best care is used, you must remember that our friends are but an
outward help, which God can continue or withdraw at his pleasure; and that our
chief help, comfort, and counsel cometh of God. So it was with Christ: John
xvi. 32, 'Behold the hour is come that ye shall be parted every man to his own,
and shall leave me alone; and yet I am not alone, because the Father is with
me.' Christ was forsaken of his disciples, but not forsaken of his Father. So
Paul, 2 Tim. i. 16, 'At my first answer, no man stood with me, but all men
forsook me ;' Ps. xli. 9, 'My familiar friend, in whom I trusted, hath lifted
up his heel against me.' Those that have been acquainted with the secrets of
your soul may not only grow strange to you, but betray you; therefore, do not
over-value any earthly friend. Man will be man still, that God may be God, all
in all unto his people: and when we are deserted of men, we must learn to trust
in God, who never faileth us, fail who will: Ps. xxvii. 10,' When my father and
mother forsake me, then the Lord will take me up;' and cxlii. 4, 5, 'I looked
on my right hand and beheld, and no man would know me: refuge failed me, no man
cared for my soul. I cried unto thee, 0 Lord; I said, Thou art my refuge and
portion in the land of the living.' We are left alone for God to help us. The
defectiveness of all worldly friends shows us more of the goodness of God.
2. The preparative action: he went up into a mountain to pray, and whilst he
prayed he was transfigured.
[1.] In that he prayed, it teacheth us to hallow all our actions by prayer. We
do not bid ourselves God speed, unless we recommend our affairs to God;
whatsoever assurance we have of the blessing, yet we must pray: Jer. xxix. 10 -
12, 'For thus saith the Lord, After seventy years be accomplished at Babylon, I
will visit you, and perform my good word towards you, in causing you to return
to this place, etc. Then shall ye call upon me, and ye shall go and pray unto
me, and I will hearken unto you;' Ezek. xxxvi. 37, 'I will for this be inquired
of by the house of Israel to do it for them.' Therefore we should be daily in
the practice of this duty, and not look upon it as a work that may well be
spared. If Christ, who as to his divine nature was equal with God, surely we
should often come and prostrate ourselves before him in this act of holy
adoration. Christ had right and title to all, all was his due, yet he was much
in prayer. How dare we go about any business without his leave, counsel, and
blessing; and usurp any of his blessings without begging them by prayer?
[2.] While he prayed he was transfigured, Luke ix. 29; which teacheth us two
things : -
(1.) That we have the highest communications from God in prayer, for then
Christ's shape was altered. By prayer the soul hath the most familiar converse
with God that possibly it can have, and also by the means of this duty God hath
most familiar converse with us. In our prayers to God we have experience of the
operations of the Spirit: Rom. viii. 26, 'Likewise the Spirit also helpeth out'
infirmities; for we know not what we should pray for as we ought; but the
Spirit itself helpeth us with groanings which cannot be uttered;' Jude 20, 'But
ye, beloved, building up yourselves on your most holy faith, praying in the
Holy Ghost;' and in God's answering our prayer we have experience of the
comforts of the Spirit, and those spiritual solaces which he secretly giveth to
his people. Hannah, when she had prayed, went away, and 'her countenance was no
more sad,' 1 Sam. i 18. In praying we put forth the groans of the spirit; in
the answer God gives the joys of the spirit: Ps. xxxiv. 5, 'They looked unto
him and were lightened, and their faces were not ashamed.'
(2.) That we should pray so as that the heart may be raised and lifted up unto
God, and in some sort made like God. When Christ prayed to God, he is made
partaker of the divine glory, as Moses also, by conversing with God, his face
shined, Exod. xxxiv. 29, 30. This was extraordinary; but sure the oftener we
converse with God the more holy and heavenly should we grow, more like him in
spirit, be changed into the glory of the Lord spiritually; and so we are, if we
be instant and earnest in prayer. If we have communion with God, there will be
some assimilation to God.
Use. It reproveth our remiss, feeble, benumbed souls. There is no life in prayer, no working up the heart to God and heaven; either our prayers are formal and cursory - James v. 16, deisis energoumenei - or our prayers are doctrinal, instructive rather than warning.' We get lightly over duties, but we should get life by prayer. This duty is not to inform the judgment, but to raise the affections, that they be all in a flame; or else we content ourselves with a dull narrative, without getting up the heart to a sight of God and heaven; or are seldom in praises or adoration of the excellences of God.