Matthew 17,1-9. The 7. Sunday after Trinity. Henric Schartau

Matthew 17,1-9

Seventh Sunday after Trinity

Henric Schartau (1757-1825) 

Jesus Only

Introduction

1. Lifting up their eyes, they saw no one, save Jesus only. In this way Matthew concludes his story of the peculiar occurrence described in the seventeenth chapter.

2. When Jesus had at one time gone apart with a few of His disciples to a mountain, it happened that the “form of a servant,” which He had taken upon Himself, was changed into the royal glory which belonged to Him ever since He had been born to be a king. The disciples who were accustomed to see Jesus associating with sinners, now found Him in conversation with two of the “Spirits of the New Jerusalem.” They found themselves infolded in a cloud and possessed with great joy, but when they again came to themselves and “lifted up their eyes, they saw no one, Save Jesus only.”

3. When a sinner first opens the eyes of his understanding, they are turned down upon his unsaved soul and lost condition. Shame and timidity are associated with downcast eyes. Ezra describes the dejection of an awakened soul in such wise, “O my God, I am ashamed and blush to lift up my face to Thee, my God: for our iniquities are increased over our head, and our guiltiness is grown up into the heavens.” The law enjoins men to look especially upon themselves. It urges them to compare their depravity with God’s holiness, and their guilt with His righteousness. The Holy Spirit, however, thereupon lifts the eye of their understanding to Jesus only. The glory of Christ, emanating from the words of the gospel, enlightens their heart and attracts their thoughts to Jesus, while the love of God revealed in His promises comforts their frightened heart and gives them courage to turn to Jesus.

4. It is blessed when a believing soul looks in the Scriptures for Jesus only. He is the center and essential part of the word, and the Scriptures bear testimony of Him. When therefore the soul has learned to consider everything in the Word of God as leading to Jesus or derived from Him, then its searching has discovered the true treasure and the costly pearl.

5. It is a blessed thing when the believing soul in prayer fixes his uplifted eyes of faith upon Jesus only, not looking about for his dispersed thoughts, nor backward upon Satan, who threatens with the assertion that the prayers are to no avail, nor inwardly upon his own slothfulness and slight devotion, but above himself to Jesus, “who is at the right hand of God, who also makes intercession for us.” 

6. As Jesus only was the main object of Paul’s preaching, so that he “determined not to know anything” except that which was related to the Savior who once had been crucified, so shall also my main topic be Jesus Only. May He alone grant us enlightenment in the Word, strength and salvation through the Word, and may God hear us, when we ask for this for Jesus’ sake. “Our Father,” etc.

Proposition.

JESUS ONLY

I. In the awakening, as its object
II. In justification and the new birth, as its foundation
III. In sanctification, as its power

First Part.

7. It is Jesus only who has provided that the Holy Spirit works upon a secure heart unto its awakening. Paul says that the awakening takes place with reference to Jesus, in connection with, and as a result of, His redemption, which was perfected when God awakened Jesus from the dead. The blood of Jesus was shed even for those who have “counted it an unholy thing,” and it bespeaks mercy even for them. God is jealous for the honor of His Son; He desires to show that the atonement is valid and powerful, and He therefore permits His Holy Spirit to quicken the slumbering consciences. Jesus gave His life for the wandering sheep, and He “goes after that which is lost.” It is the suffering of Jesus that pleads for pardon. It is His prayer which quickens the movements of grace in dead hearts, and it is by virtue of His merits that gifts are provided even for those who have fallen away.

8. Jesus only is the basis of a sinner’s awakening, but He is also the object thereof, for it is the object of the law to urge sinners to accept the grace offered by the gospel. Paul teaches that Christ and justification through faith in Christ are the objects of the law, “Christ is the end of the law unto righteousness to every one who believes.” Then again he describes the end of awakening as follows, “The law has been our tutor unto Christ, that we might be justified by faith.” Hear then, O man, that the law causes grief in order that you may eagerly accept the comfort proclaimed in the gospel: that Jesus has paid for all your sins. The law frightens you, threatening you with eternal torment, in order that you may take the refuge which is being offered you with Jesus. When God, in His law, demands perfection in everything, His true object is that you may become a partaker of the righteousness of your Savior, who has fulfilled the law for you.

Second Part.

9. A person becomes justified through faith alone, but Jesus only is the foundation of faith. He has provided that an awakened sinner can come to faith. Therefore an apostle says that “Jesus is the author and perfecter of our faith.” Jesus has not only atoned for sins and purchased righteousness, but He has also provided that a sinner shall become a partaker of this grace. And since this is done by faith, Jesus has also provided that the Holy Spirit shall work to that end and grant a true faith, in order that the works of grace may be perfected and that man may appropriate and enjoy the fruits of redemption.

10. Jesus is the foundation of faith, for it is He of whom the gospel says that He has purchased all the good which the gospel offers to those who are rightly awakened. It is only through the gospel that a man can come to faith, for the gospel speaks of Jesus and, indeed, concerning Jesus only. Any doctrine that does not speak of Jesus, whatever experience and glory it may proclaim, is not the gospel. So then Jesus is in the Word. His suffering, His blood, His obedience and death are proclaimed in the Word, and this is the only means of coming to the right faith.

11. It is Jesus only whom faith embraces and on whom it relies. When a person, after seeing the awful depth of his own misery, has once caught a right vision of Jesus, he cannot turn his thoughts from Him. Jesus becomes everything to such an one, and everything else is “counted as loss and dung.” He seeks for Jesus, comes to Him, longs for His righteousness, prays in His name, and hopes in Him alone. He presses on that he may grasp Christ more securely, and that he may trust Him with more certainty and with greater boldness.

12. Jesus only is the basis and main cause of justification. Jesus only is considered by God when He makes a person righteous. God merely sees that the sinner has accepted Christ and that he is in Christ, in fellowship with Him. God does not wrathfully count such a person’s sins, for they are covered with the blood of Jesus. The Savior is sinless, and a justified man is considered quite as free from guilt as Jesus was when He had paid the whole debt of sin, and as pure, free from the corruption of sin, as Jesus has always been. Nor does God graciously look upon a person’s good deeds; no, He looks only on His beloved Son. If He were to look upon our good deeds, He would also see the sins wherewith these good deeds are contaminated, and He would by virtue of His righteousness be compelled to exact punishment. God looks upon His beloved Son only, in order that He may find something perfect to rest His holy eyes upon. The atonement and righteousness of Jesus only are then by God attributed to the justified sinner. Nothing else will avail and satisfy an awakened soul. Nothing else suffices for our salvation from eternal fire; no other righteousness is valid and pleasing before God than that of His beloved Son in whom He is well pleased. It is by reason of this alone that God forgives sins and receives us into sonship with Him. Sins are forgiven, because Jesus “blotted out the bond against us” with His pierced, bleeding hand, and for the sake of His childlike obedience every one that believes on Him becomes a child of God. For Jesus’ sake every child of God is considered like Jesus Himself, and a like verdict is rendered in heaven at the time of every act of justification as was proclaimed with reference to Jesus at the transfiguration, “This is my beloved son, in whom I am well pleased.”

13. Jesus only is the basis of the new birth, for it is faith in Him alone that brings regeneration of the heart. Paul expresses this is Ephesians 2,6, saying, “God made us to sit with Christ in the heavenly places.” When a man fixes his attention upon Jesus alone and upon the holiness which He purchased and perfected when He had “His delight in the law of the Lord,” he receives the Spirit which grants full enlightenment in the Word of God. The believer then becomes like the Lord Jesus, being “transformed into the same image.” The light of the glory of Jesus enlightens the soul to see aright and to perceive clearly the heavenly light in the Word of God, when the Sun of Righteousness arises and God takes His dwelling in the soul. God then also grants the believer a new mind, “the mind which was also in Christ Jesus.” His will becomes our will, and we thereupon always desire to be humble like Jesus, meek like Jesus, obedient like Jesus, pure in heart like Jesus, and occasionally we are also able to be thus, for in the new birth we received “a clean heart and a right spirit” and a mind like that “which was also in Christ Jesus.”

Third Part.

14. It is in sanctification that the power of our Lord Jesus Christ is best shown, for it is Jesus who provides the power to put off the old man and put on the new. If you are to get rid of your wicked thoughts, if you are to quench your evil desires, if you are to succeed in overcoming your old sinful habits, verily, there is no other help for this in heaven or on earth than that provided by Jesus only. He has conquered sin, and “in all these things we are more than conquerors through Him that loved us,” for He is “the Lord which sanctifies.” “The sanctification of the spirit” is a sure result of His redemption. If you were unable to resist sin, if you were compelled to fall therein again, then the forgiveness would be useless and the atonement in vain. But His merit is complete and perfect, and He has arranged that the merit imputed to you at once and immediately in justification shall also gradually be wrought in you in sanctification. Jesus has not only stood in your stead as a just man who has had His delight in God’s commandments and whose righteousness is imputed to you as though you had always been just, but He has also brought about that you actually become just and obtain more and more delight in God’s law according to the inner man.

15. The more a person grows in faith in the Lord Jesus, the more he will also increase in good works. You do not, as you may suppose, receive more faith and grace from God by virtue of your watchfulness, meekness, patience, and devotion, but quite the reverse. In the proportion that Jesus becomes great and glorious to you, in the proportion that He becomes indispensable, you will increase in all the virtues that derive their strength from Him. The more faith, which is the origin of love, increases, the more will also love, which is the result of faith, increase.

16. Love for Jesus is the chief motive unto sanctification in a converted soul. It is love for Jesus that makes the believers submissive to Him in trials and sorrow, enabling them to bear His cross when the Lord finds it needful for their sanctification. Paul designates the knowledge of the love of Christ as the most immediate cause leading to one’s being “filled unto all the fullness of God.” In like manner it is love for Jesus that makes the most pleasing sins abominable and the most grievous duties light. It is love for Jesus that enables us to love all men, because He has deigned to make them all objects of His love. It is love for Jesus which opens our heart so that we may have confidence in those who are known to be partakers of that same love of Christ. It is love for Jesus which quenches our anger when we are offended, which kills hatred and enables the believer to love his enemies, since Jesus has loved them too, precisely as He loved us even while we were yet His enemies.

17. Jesus is the most splendid and only perfect pattern to follow in sanctification. Do not ask to become like this one or that one, but pray that you may become like Jesus. Do not attempt to imitate the talents of others, nor their measure of grace, but walk in the footsteps of your Savior. Along that way you shall more and more attain to that whereunto by your election you were ordained, namely, to be “conformed to the image of His Son.” 

Application

18. Do you, O confident sinner, know whom you are warring against, whom you are scoffing at? It is not the servant who proclaims the message which you contradict, not human beings whom you mock for their spiritual interests, but Jesus only, Jesus, whose words are being spoken to you and whose members they are whom you vituperate. Rest assured that Jesus alone is able to overrule your wickedness and to judge and punish you. How dreadful it will be for you when you lie upon your death bed at the end of the way to realize that the Son’s wrath is upon you! How awful the mere appearance of Jesus when, in the resurrection, you raise your head form the grave!

19. Take heed to what you have heard, O mournful souls, remember that Jesus only is the object of your awakening. Do not therefore seek for more regret nor for an immediate improvement in your course of life, but seek for Jesus only. Where, indeed, can you look for salvation except to your Savior? Where can you find salvation except in Him? It is nowhere else to be found. When you have found Him and in Him righteousness and strength, when His righteousness is your support in temptations, when His might is your succor, lo, then you have enough in Him, for you have all in Him. If then it should ever happen that you, like the first disciples, should in spirit see somewhat of His glory and “taste the powers of the age to come,” and if this glory should thereupon disappear, then do not look for Moses or Elias, but be content with the grace granted to those early disciples of whom we read, “When they lifted their eyes, they saw no one, save Jesus only.”

20. When the peace of Christ has brought you reinvigoration and His promises have given you assurance of grace, then it shall also be your lot, at the approach of death, when your eyes can no longer see the things of this world, then the vision of your soul shall be opened and endowed with heavenly light to see the great glory, world without end, face to face, – Jesus only. Amen. 

This English translation of the sermon is from Henric Schartau and the Order of Grace by S.G. Hagglund (Rock Island, IL: Augustana Book Concern, 1928).

Matthew 13,1-23. Midsommardag. Henric Schartau

Matthew 13,1-23 (Schartau doesn't list the text, but this is the context of his sermon)
Midsummer Day
Henric Schartau (1757-1825)

Introduction.

1. (107) When a sinner has been awakened and the eyes of his understanding have been opened to see hat he has been on an evil way, he also becomes aware that an innumerable multitude is found on that same way to perdition. When his heart has thereupon found peace, and when his soul has found assurance that he is on the way of live, then he looks about himself with a keen eye to find a few hidden Christians, and he listens attentively for the speech that might perchance betray a secret disciple of Jesu, whom he might get as his companion. He finds, however, that the multitude is concerned about earthly gains and worldly pleasures, that a great number of those who appear to be somewhat different are in error, merely having the appearance of godliness, while only a very inconsiderable number “work out their salvation with fear and trembling.”

2. His experience, then, agrees with the words of the Savior, that they are few that find the way of life. Indeed, he sees that the number of those who ruse to perdition is even larger than he had at first supposed. His heart is moved with amazement, mortification, and pity, and he wonders why so many people are thus unfortunate. Has not the Son of God made a sufficient (108) payment, and are not His merits valid for all? Has not God in His Word shown Himself concerned about the salvation of all men, and has not His Word wrought mightily in those who have been moved thereby? The real reason for the deplorable stat of affairs is none other than that which Jesus charged against Jerusalem, “How often would I have gathered your children together … and you would not!” Nevertheless, this contrariness appears in so many ways and in so many different conditions that we have reason to say that there are many obstacles that would hinder people from entering upon the way of salvation. I have thought of mentioning seven of the most important of them, since it is impossible to count them all, not to say, describe them all. If some one, then, has in mind to get saved, though he has not yet begun to seek salvation in earnest, it is, indeed, very important to know the obstacles which would hinder him from accomplishing his purpose. It may be that you will recognize in some of the obstacles which I am going to mention the reason why all the grace of God shown you has hitherto been fruitless. It is very necessary for you to learn to know this, in order that you may with all hour heart endeavor to have this obstacle removed, lest you lose your inheritance of eternal joy.

Prayer.

3. O God of infinite love, it is Your will that all men should be saved; You have not laid any obstacles in the way; You can and You will remove the obstacles which originate from ourselves and our spiritual foes. Teach us by Your Word to know that which still (109) restrains us, and make us deeply concerned, by Your gracious help, to have removed the obstacle which would hinder our entrance and progress on the way of salvation. “Our Father,” etc.

Exegesis.

4. God commands His servants to comfort His people, which He had chosen and redeemed. First, He gives the assurance that the time of deliverance was approaching from the Babylonian captivity and from sins by the fulfillment of the redemption in Jesus Christ. Secondly, He testifies that they already had the forgiveness of sins and a blessing twice as great as the curse which they had brought over themselves by their sins. Thirdly, John the Baptizer, the precursor of Jesus, was to instruct the people of the New Covenant how to accept the Savior of the world upon His coming in human flesh. To this end, the obstacles in His way must be removed, in order that Jesus might find free entrance in to the hearts of sinners. Whereas it is necessary in the very first instance to know the obstacles which are to be removed, I shall present the following.

Proposition.
A few of the worst obstacles in the way of a true conversion

5. 1. Gross ignorance is as great an obstacle in the way of a true conversion as a great mountain is where a new road is to be made.

6. Ignorance is very great among some people. They do not know the basis of their salvation, nor how they (110) shall be saved, and still less how they are to rightly use the means of grace. The matter of salvation is quite foreign to them. They are not used to the Word of God. It is, then, not strange that they do not understand what is being preached, nor that they remain quite as unmoved as if they could not hear. Hence, these people live and die with the most pitiable and unreasonable conceptions of the fear of God. They depart as if by chance. They suppose that, since they do no more evil than they feel constrained to for their livelihood, and since they go to church occasionally and even participate in the Lord’s Supper twice a year, they surely can go nowhere else than to heaven. But it is quite as impossible to have faith in God before one knows Him as it is to travel across steep mountains before a road is made. It is impossible to come to heaven before one knows the way thither, and to escapes from hell if one has never been concerned about it.

7. 2. Another obstacle, quite as great, arises, when a person gives way to his natural antipathy. A feeling of repugnance to religious matters is found among all people. It is subdued by the first movements of grace, but Satan is a past master in the art of quickening it anew. It could be conquered, if you carefully guarded the grace received and made room for it in your heart, if you used the power thus received to fight against yourself. Unless you do so, you will soon grow weary of the Word; its representations become repugnant and later unbearable. You will not accept them, and, for no other reason than this, that you do not wish to, that it is repugnant to you. In this way your condition will (111) not improve, for God does not force His grace upon anyone,m and no one will be converted against his will.

8. 3. Some who have been visited by grace are immediately overcome by their sinful habits and by the power of evil desires. This obstacle is in comparison with the two former like a hill over against a mountain, but a hill can be a very ugly hindrance in the way. While sinners are being moved by the Word, their lusts are subdued and, as it were, removed, but the forces of grace are not always equally active. After a time of great activity they frequently subside, leaving a person to himself. Then new incentives and opportunities to sin make their appearance. The lusts are again awakened and rise to their former intensity. The perceptions of grace, tears, longings, and determinations disappear as though they had been mere dreams. The sinner is overcome and laid prostrate in sin, leaving not the slightest trace of the grace which had wroght so mightily in his heart, and he cannot conceive the possibility of any other condition.

9. 4. Some are so entangled in the world that they cannot extricate themselves. Their condition is like that of one traveling over a region filled with rolling hills. There are constant ups and downs, and ere one such experience ends another begins. Sometimes they are possessed with the advantages of earthly prosperity, and then again they are busy endeavoring to overcome the difficulties of adversity. They scarcely catch sight of anything better in the Word, nor become convinced of its necessity ere something turns up, hindering them from pressing onwards. Shortly after their return home from church and, indeed, frequently before they (112) have time to lose the book they are reading at home, something happens that must be attended to something invites their attention from the heavenly and invisible verities back down to things visible, something occupies the room in their heart, where the Word of God was about to take root. Sometimes it is their friends and comrades in vanity who attract them back to their evil ways. The sinner finds it quite impossible to refuse to follow and in their company he soon gets far away from the narrow gate of repentance and from the true way of life which he had so nearly approached., Here is verified not only the word of Jesus concerning the rich, “How hardly shall they that have riches enter in to the reign of God,” but also the saying of Paul concerning those who indeed are not rich but would love to be wealthy, “/They that desire to be rich fall in to temptation and a snare and any foolish and hurtful lusts, such as drown men in destruction and perdition.”

10. 5. Some are hindered by cowardly weakness. They fear the pangs of contrition, which they imagine to be very grievous. This obstacle may be compared with the valleys mentioned in our text. Those who are in this way hindered from conversion experience a sense of dizziness like those who are about to descend into a deep valley. They see only the depths, and it appears as thought they are about to fall therein, though, if they proceed, step by step, they would soon,without any harm, arrive at the bottom. This hindrance often comes from a too lenient bringing up in the home. Their parents may have spoiled them form early childhood carefully shielding them from everything which might have caused them grief. Some look upon sorrow (113) as the greatest calamity which can happen to them and, hence, studiously avoid everything which might make them sad. The unconverted often entertain the preconceived notion that conversion begins with despair and is followed by unceasing anxiety. This prejudice easily finds entrance into weak souls. If they experience any sorrow over their sins, they look upon it as the precursor of something worse. They therefore make haste to get rid of it and are very much concerned, lest they again come into such a condition. Yes, even though they know y their own experience or by information that the discipline of grace is very moderate, it nevertheless seems too grievous for them. The present is everything to them, and the future seems to them as non-existing. To escape “godly sorrow,” they proceed along the way that leads to eternal “weeping and gnashing of teeth,” They choose to taste the bitterness of eternal death, “where their worm does not die, and the fire is not quenched,” rather than to endure the feeling of sinful depravity for a season.

11. 6. Some have gotten into the habit of considering everything frivolously. They cannot entertain the first impression of grace long enough to attain stability. Their mind and behavior resemble the crooked roads in our text,which slant from one side to the other an often cause the traveler to fall. Some people do not adhere long to one thing, but grasp for something else,and they never take anything in earnest. They consider it all as trivial. Such minds are easily touched by the Word, but their emotions quite as easily vanish away. If everything pertaining to conversation could be finished during the brief moment while (114) emotions last, they would be converted, but they cannot bear to take the matter under more serious and prolonged consideration. They scarcely have time to wipe their tears away, ere their minds take flight to something quite different and their thoughts wander far away from the reign of God. While they thus dance about the brink of eternity, they unexpectedly fall into its depths, pass unprepared out of time, and proceed with laughter and jesting to the place of torment.

12. 7. Some are hindered by their egotism, false timidity and fearfulness of men. They are like men journeying along a stony road full of jutting unevenness. They constantly become hurt and wounded and eventually grow tired and weary. When the Word is preached aright it happens even today, as it did when Jesus Himself taught, as we read in John 12,42, “Even of the rulers many believed on Him, but they did not confess it, lest they should be put out of the synagogue.” They wish to be Christians, but in such a way as cannot long endure. They do not wish to confess their Savior’s Name before the world, but desire to be disciples in secret. The sneer of the world for the confessors of Jesus hurts their ambition. Hence, they wish to have their Christianity concealed in their hearts to their own satisfaction, but they do not wish to have it revealed in their outward behavior to the glory of the Savior. They take care lest any one might see them reading the Word of Go or find them engaging in prayer. They are thus frequently hindered from Scripture reading and prayer, because they do not wish to let any one see it. They are often tempted to feel ashamed of Jesus, and so they make themselves deserving (115) of the punishment which will be their lot; for Jesus says, “The Son of Man shall also be ashamed of them, when He arrives in the glory of His Father with the holy angels.” Occasionally they come into quite as dangerous a position as that of Peter, when, like him, they wish to be in the palace of the high priest without being known as belonging to Jesus of Nazareth. It may then happen that, upon being addressed by the men of the world, and in order to escape from their taunts, they blush and stammer something like Peter, “I know not the man.” Alas, before the secret work of grace in them can grow in power, as in the case of Nicodemus and Joseph of Arimathea, finally breaking forth in action, it may be choked to death like an infant covered too well. At any rate, they continually become hurt and wounded on so uneven a way, and some grow weary with it all. Like Pilate they consider it quite impossible to set Jesus at liberty if they cannot do this with the consent of the worldly-minded. They excuse themselves, wash their hands in water, and blame others whose behavior they imagine relieves themselves of all responsibility.

Application.

13. Have you among all these obstacles described recognized that which has hindered you from a true conversion, and can you nevertheless allow this hindrance to remain in your way7? If so, how are you going to reach the gate of heaven? If you wish to be hindered from entering the reign of God, does not this imply that you wish to be lost? “No,” you say, “I wish to be saved.” Yes, but you wish to retain such matters as of necessity must hinder you from coming to heaven. You (116) are quite willing to escape from hell, but you persist in proceeding on the way that surely leads thither. You entertain the very largest and most difficult of all obstacles, namely intentional obstinacy and a persistent and willful opposition.

14. Are you grieved at heart in perceiving what has hindered you from repentance and do you fear that it might continue to hinder you, then you may know that God’s quickening and calling grace can overcome all obstacles. Be careful to retain this grace which is working in you. Make haste to take refuge in prayer and in the use of the Word, and consider further with yourself that you have received grace to understand your spiritual condition. As the Lord has removed the obstacles which lay in the way of your awakening, so He will also help you through all the difficulties which always meet awakened souls and keep them for some time from faith and the forgiveness of sins.

15. If you have passed beyond all these obstacles also, you must consider that there are many obstacles even on the way of salvation, which would hinder your progress thereon and prevent your growth in grace. You must not, then, be careless and negligent, if you are to attain to stability ind grace and remain steadfast in the faith. See to it “that you may attend upon the Lord without distraction.” Let nothing hinder you from hearing Him speak to you in His Word, nor let anything prevent you from speaking with Him in prayer. Let nothing exclude you from appropriating Him in Holy Communion. Then you shall, in spite of all obstacles which meet you, “in all these things be more than conquerors through Him who loved you.” Amen.

Bo Giertz

Paul McCain has a good blog on Bo Giertz's book ,,The Hammer of God" (in the original Swedish, ,,Stengrunden" which means ,,the stone ground" or ,,the rock foundation") and a concise summary of the book.

Lutheran Visuals offers a 50-minute DVD on chapter one of Giertz's book. The DVD was filmed in Sweden, and thus is in Swedish, but there are English subtitles. This DVD (entitled ,,The Hammer of God") is faithfully and powerfully captures part one of Giertz's book. The scene with Savonius, Katrina, and Johannes is wonderfully done and well-acted. Click here for a 12-minute preview of the movie from Lutheran Visuals.

Henric Schartau (1757-1825) features prominently in chapter six of Giertz's book, when a young pastor preaches one of Schartau's sermons on Transfiguration Sunday. Here is the entire translation of Schartau's sermon.