sides him. 3. These three, rather than || no prayer, no suit to them, but to Christ others; because, 1. These disciples are more eminent for grace, zeal, and love to Christ; and, consequently, are most highly dignified and honoured by him. The most eminent manifestations of glory are made by God to those that are most eminent in grace. 2. These three were witnesses of Christ's agony and passion; to prepare them for which, they are here made witnesses of his transfiguration. This glorious vision from mount Tabor fitted them to abide the terrors of mount Calvary. Learn, That those whom God singles out for the greatest trials, he will fit beforehand with the best enablements.

3 And, behold, there appeared unto them Moses and Elias, talking with him.

only. Prayers to saints departed are both vain and unlawful. Observe, 3. The supplication itself, and that was for their continuance where they were: It is good for us to be here. O what a ravishing comfort is the fellowship of the saints! but the presence of Christ among them renders their joys transporting. Observe, 4. Their proffer of service to further this continuance: Let us make three tabernacles. This motion was well meant and devout. St. Peter will stick at no cost nor pains for the enjoyment of Christ's presence and his saints' company; yet was the motion unadvised and rash. St. Peter erred in which was but transient and momentary. desiring a perpetuity of that condition This vision was only a taste of glory, not a full repast. He errs, in that he would bring down heaven to earth, and take up with Tabor instead of heaven. He errs, in that he would enter upon the possession of heaven's glory without suffering, and without dying. Peter would be clothed upon, but was not willing to be unclothed. Learn, 1. That a glimpse of glory is enough

Observe here, The glorious attendants upon our Saviour at his glorious transfiguration; they were two, two men; and these two men, Moses and Elias. This being but a glimpse of Christ's glory, not a full manifestation of it, only two of the glorified saints attend upon Christ at it: when he shall come in his full glory, ten thou-to wrap a soul into ecstasy, and to make sand of thousands shall attend him. These two attendants were two men, not two angels; because men were more nearly concerned in what was done; they were not only spectators, but partners. Man's restoration was Christ's principal aim; the angels' confirmation his less principal design. But why Moses and Elias? 1. Moses the giver of the law, and Elias the chief of the prophets, attending both upon

Christ, did show the consent of the law

and the prophets with Christ, and their fulfilling and accomplishment in him. 2. Because these two were the most laborious servants of Christ, both adventured their lives in God's cause, and therefore are highly honoured by Christ. Such as honour him, he will honour.

4 Then answered Peter, and said unto Jesus, Lord, it is good for us to be here if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias.

Observe here, 1. The person supplicating, Peter. No doubt the other two, James and John, were much affected, but Peter is more fervent and forward; yet there is no arguing, with the papists, from his fervency to his superiority: his personal prerogatives were not hereditary. Observe, 2. The Person supplicated, Jesus; not Moses, nor Elias: the disciples make

it out of love with worldly company. 2. That we are apt to desire more of heaven upon earth than God will allow: we would fain have the heavenly glory come down to us, but we are unwilling to go by death to that: we know not what we say when we talk of felicity in tabernacles upon earth.

5 While he yet spake, behold a bright cloud overshadowed them: and, behold, a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him.

Observe here, 1. A cloud was put before the disciples' eyes, for two reasons. 1. To allay the lustre and resplendency of that glory which they were swallowed up with. As we cannot look upon the sun in its full brightness, but under a cloud by reflection; so the glory of heaven is unsupportable, till God vails it, and shelters us from the surcharge of it. 2. A cloud overshadows them, to hinder their farther prying and looking into the glory. We must be content to behold God here through a cloud darkly; ere long we shall see him face to face. Observe, 2. The testimony given by God the Father out of the cloud concerning Jesus Christ his Son: This is my beloved Son, in whom I am well pleased. Here note, 1. The dignity of his person, he is a Son, therefore, for nature

co-essential, for dignity co-equal, for dura- || his children, when they are disabled from 2. By his tion co-eternal, with the Father: and a coming to him for comfort. beloved Son, because of his likeness and comfortable touch: He came and touched conformity to him. A father's likeness is them. Christ comforts believers by a real the cause of love; an union of wills causes and close application of himself unto a mutual endearing of affections. Note, 2. them. An unapplied Christ saves none, 3. By his comforting The excellency of his mediation, In whom comforts none. I am well pleased. Christ in himself was most pleasing to God the Father, and in and through him he is well pleased with all believers.

ance. Christ's mediation for us makes God appeasable to us. Note, 3. The authority of his doctrine; Hear him; not Moses and Elias, who were servants, but Christ my Son, whom I have commissioned to be the great Prophet and Teacher of my church; therefore adore him as my Son, believe in him as your Saviour, and hear him as your Lawgiver. He honours Christ most, that obeys him best. The obedient ear honours Christ more than either the gazing eye, the adoring knee, or the applauding tongue. This is my beloved Son, hear him.

6 And when the disciples heard it, they fell on their face, and were sore afraid. 7 And Jesus came and touched them, and said, Arise, and be not afraid. 8 And when they had lifted up their eyes, they saw no man, save Jesus only. 9 And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead.

Observe here, 1. The effect which this voice from heaven had upon the apostles, it cast them into a passion of horror and amazement. They were sore afraid, and fell on their face. Learn hence, That such is the majesty and glory of God, that man in

his sinful state cannot bear so much as a

:

voice: He said, be not afraid. It is a word of assurance, that there is no ground nor cause of fear: and it is a word of assistIt is Verbum operatorium; he that said unto them, Arise, Be not afraid, did by his Spirit breathe life and convey strength into their souls, to enable them to arise. Observe, 4. The strict injunction given by Christ to his disciples, not to publish or proclaim this vision till after his resurrection, for two reasons: 1. Lest it should hinder his passion; for had the rulers of the world known him to be the Lord of life and glory, they would not have crucified him therefore Christ purposely con cealed his deity, to give way to his passion. 2. Christ being now in a state of humiliation, would have his majesty veiled, his glory concealed, and consequently forbids that the glorious vision of his transfiguration should be published, and accordingly charges his disciples, that they tell the vision had said, Tell no man the things which to no man, till he was risen. As if Christ you have seen: not the residue of the disciples, that they be not troubled that they were not admitted to see with you; nor those believers who now follow me, that they be not scandalized at my sufferings after so glorious a transfiguration.

10 And his disciples asked him, saying, Why then say the scribes that Elias must first come? 11 And Jesus answered and said unto them, Elias truly shall first come, and restore all things. 12 But I say unto you, that Elias is come already, and they knew him not, but have done unto him whatsoever they listed.

Likewise shall also the Son of man suffer of them. 13 Then the disciples understood that he spake unto them of John the Baptist.

glimpse of it, without great consternation and fear. How unable is man to hear the voice of God! and yet how ready to despise the voice of man! If God speaks by himself, his voice is too terrible; if he speaks by his ministers, it is too contemptible. Observe, 2. The Person by whom the disciples were recovered out of these amazing fears into which they Here we have the disciples' question, were cast; namely, by Christ: Jesus came and our Saviour's answer. They ask our and said, Be not afraid. It is Christ alone Saviour how the observation of the Jewish who can raise and comfort those whom doctors holds good, that Elias must come the terrors of the Almighty have dejected before the Messias come? We see the and cast down. Observe, 3. The manner Messias, but we see no Elias. Our Sahow Christ recovered them out of this pas-viour answers, That Elias was come alsionate amazement, it was threefold: 1. ready: not Elijah in person, but one in By his gracious approach: He came unto the spirit and power of Eljas: one of his them. Christ will come with comfort unto || spirit and temper, to wit, John the Baptist,

These words are a severe rebuke given by Christ to his own disciples. Where observe, The persons upbraided, his disciples; and the sin upbraided with, unbelief. O faithless generation! Yet was it not the total want of faith, but the weak- || 2. Because they neglected the special means VOL. I.-12

appointed by God in order to that end; to wit, fasting and prayer: that is, a fervour of devotion, joined with faith and fasting. Thence learn, That fasting and prayer are two especial means of Christ's appointment, for the enabling us victoriously to overcome Satan, and to cast him out of ourselves and others. We must set an edge upon our faith by prayer, and upon our prayer by fasting. Quest. But what are we to understand by faith as a grain of mustardseed? Ans. 1. Some do thereby understand a faith that groweth and increaseth as a grain of mustard-seed, or a faith as strong and active in the heart as mustard-seed is on the palate. And by removing mountains, understand the performing things that are most difficult: as if Christ had said, Did your faith increase as a grain of mustard-seed grows, it would enable you to surmount all difficulties whatsoever. 2. Others, by faith as a grain of mustard-seed, understand the least degree of sincere faith on God, it being a proverbial speech among the Jews, used pro re minimâ, for the least thing; as if Christ had said, " Had you the least measure of that faith which casts out fear and doubting of success in the discharge of your office, you might perform things most difficult, and even this faith in its effects would be most mighty." Dr. Whitby.

22 And while they abode in Galilee, Jesus said unto them, The Son of man shall be betrayed into the hands of men; 23 And they shall kill him, and the third day he shall be raised again. And they were exceeding sorry.

Observable it is, how frequently our Saviour forewarned his disciples of his approaching sufferings. All was little enough to arm them against the scandal of the cross, and to reconcile them to the thoughts of what he was to suffer for them, and they were to suffer with him. Learn, That we can never hear too much of the doctrine of the cross; nor can we too often be instructed in our duty to prepare for a suffering condition. As Christ went by his cross to his crown, from a state of abasement to a state of exaltation, so must all his disciples and followers likewise.

24 And when they were come to Capernaum, they that received tribute money came to Peter, and said, Doth not your master pay tribute? 25 He saith, Yes. And when he was come into the house, Jesus prevented him, saying, What thinkest

thou, Simon? of whom do the kings of the earth take custom or tribute? of their own children, or of stran

gers?

26 Peter saith unto him, Of strangers. Jesus saith unto him, Then are the children free. 27 Notwithstanding, lest we should offend them, go thou to the sea, and cast an hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a piece of money: that take, and give unto them for me and thee.

Observe here, 1. The question put to St. Peter: Doth your Master pay tribute? This tribute-money originally was a tax paid yearly by every Jew to the service of the temple, to the value of fifteen pence a head. But when the Jews were brought under the power of the Romans, this tributemoney was paid to the emperor, and was changed from an homage-penny to God, to a tribute-penny to the conqueror. The collectors of this tribute-money ask Peter, whether his Master would pay it or not? Observe, 2. The answer returned positively and suddenly. He does pay. Peter consults not first with our Saviour. whether he would pay it; but knowing his readiness to render to all their due, he ter of the king's dues than he that was says, Yes. There was no truer Pay-MasKing of kings. He preached it, and he practised it: Give unto Cæsar the things that are Casar's. Yet observe, 3. Our Saviour and freedom, from paying this tributeinsinuates his own exemption, privilege, versal King; subjects pay tribute, but money, as he was the Son of God, the unikings' children are free. Though Christ was free from paying tribute by a natural right, yet he would not be free by a voluntary dispensation. Therefore observe, To prevent all scandal and offence, he works a miracle, rather than the tribute-money should go unpaid. Whether Christ by his almighty word created this piece of money in the mouth of the fish, (which was half a crown for himself and St. Peter, who had an house in Capernaum, and was there to pay his toll,) or whether Christ caused the fish to take up this piece of money at the bottom of the sea, is not necessary to inquire, nor possible to determine. Our duty is, 1. Reverentially to adore that omnipo tent power, which could command the fish

to be both his treasurer to keep his silver, Industriously to imitate his example, in and his purveyor to bring it to him. 2. shunning all occasions of offence, espe