A compleat history and mystery of the Old and New Testament logically discust and theologically improved : in four volumes ... the like undertaking (in such a manner and method) being never by any author attempted before : yet this is now approved and commended by grave divines, &c. / by Christopher Ness ...

CHAP. XXV. Of Christ's Tranfiguration.

NEXT follows the Transfiguration of Christ; the History whereof consists of two Parts. 1. The Substantial. 2. The Circumstantial: The Circumstances are principally three. (1.) It's Antecedents. (2.) It's Concomitants. And (3.) Its Con∣sequents, recorded in Mat. 17.1, to 24. Mark 9.2, to 30. Luke 9.28, to 46.

First, The Antecedents do express three things. 1. The Time. 2. The Place. 3. The Persons that were Spectators and Witnesses thereof.

The 1st Remark is; The Time when: 'Twas, After six days, say Matthew and Mark, or about eight Days after saith Luke, which is but the same in sense: The six days are spoke exclusively for those days only that went between, not including the two utmost Days as Luke doth, so they all come to one reckoning, for the Day of Christ's Transfiguration was the eight day from that day (reckon'd the first) whereon Christ said [There be some standing here, that shall not tast of Death till they see the King∣dom of God, &c.] which is to be referred to that which is recorded of his three Dis∣ciples who had the happiness here to see (tantamont) Christ in his Kingdom, to have a glimpse of his Heavenly Glory, and a glance of that Majesty he shall come in, when he cometh to judge the World; this remotely, but more nearly his coming in the Power of the Holy Ghost, when he began his Gospel-Kingdom, by bestowing extraordinary gifts of the Spirit, for the Conversion of Jew and Gentile, &c. The Ancients say, that this Transfiguration falling out after six days, doth signifie that the World (after the Rabbinical Notion) shall lase only six days or six Ages, to wit six thousand years, and then Christ's Glory shall be displayed in Judging the World after it hath pass'd six Ages, then comes the Sabbath, &c. but the more solid sentiment is this, that seeing Christ had been before Preaching the Doctrine of the Cross, after six days He gave this Glance of his Glory to counter-comfort them against the grief of the Cross, inti∣mating hereby, that it should last but one week or six days, then a Sabbath or Rest∣ing day would come, which would both end their calamity, and turn it into Glory, &c. This notion concurs with Luke's eight days likewise, for the Jews call that space be∣twixt

Sabbath and Sabbath (eight days) John 20.26. including the two terms or ex∣tremes with the six.

The 2d Remark is; The Place Where? 'Tis call'd an high Mountain in General, yet not named by any of the three Evangelists in particular, but old Tradition and Common Consent call it Mount Tabor, and Peter (who as one of the Persons present upon it) calls it the Holy Mount, 2 Pet 1.18 Merely because the Majesty of Christ did manifest it self to the view of him, &c. upon it, as that Mount Horeb was call'd Holy ground, Exod. 3.5. because a beam of Divine Glory was displayed upon it. Christ might have been Transfigured in a Valley (had it so pleased him) but when he had any special work to do, we frequently find his going up into a Mountain, N. B. Note well; To Teach us Heavenly mindedness, and that our Hearts should be lifted up from a low lowring frame, if we expect to see our Saviour in his Glory, &c. Luke lets us know the causes of his going up thither, (1.) That He might Pray in Private (for the more secret that Prayer is, the more sincere and fervent it is also) and (2.) That as he Prayed he might be Transfigured, Luke 9.28, 29. to shew how Prayer is an Heart Transforming Duty, when rightly performed: Many Gracious Souls have had their Holy Raptures in Prayer, and have been piously transported beyond and above them∣selves. Thus Peter, while he was praying, had his Trance and ••ision, Acts 10, 9, 10. And our Lord here Prayed, that he might put forth a specimen of his glory, while in his Praying work.

The 3d Remark (Concerning the first remarkable Circumstance, the A••••ecedents of his Transfiguration) is; The Spectators and Witnesses thereof, and those were three God never starves his Truth for want of Witnesses, especially the Truth of the Glory of his Transfiguration. The Law of Moses required, that at the Mouth of two Witnesses (at the least) or at the mouth of three every matter should be established, Deut. 19.15. & 17.6. Mat. 18.16. 2 Cor. 13.1. 1 Tim. 5.19. Heb. 10.28. but that there might be Testimony enough, and by way of Redundancy, here is a double three of Witnesses of this glory, not unsuitable to that in 1 John 5.7, 8. There be three that bear Record in Heaven, and other three that bear Record on Earth, concerning Christ's future Glory, so concerning this present Splendour and Majesty, there were three witnesses from Heaven to testifie that Jesus was the Son of God, (1.) God the Father speaking these words out of the Cloud. (2.) Moses, and (3.) Elias to be discoursed upon afterwards. But those three upon Earth, were Christ's three Disciples. The Multitude must not behold this glory, nor all his Disciples, for He manifests himself to whom he pleaseth, John 14.22. and calleth up to him whom he will, Mark 3.13. He would not use all his Servants alike familiarly, but these three, Peter, James and John must have most inti∣macy with him in his Secrets; For (1.) Peter had newly witness'd a good Confession, Mat. 16.16. &c. was bold as well as old, had his name changed from Simon to Peter or Cephas, which signifies a Stone or Rock, Mark 3.16. John 1.42. and no doubt but He (with these his two Partners) brought in more Disciples to Christ than the other of the twelve Apostles, therefore is he made a witness in the Mount, 2 Pet. 1.16, 17, 18. of Christ's Glorious Transfiguration. (2.) So was James the Son of Zebedee John's brother, whom Matthew and Mark placeth before John, though Luke nameth John before James, and he is styled John's brother, to distinguish him from that James (call'd the less) the Son of Alpheus, Mat. 10.2, 3. Mark 15.40. because he was less in stature or younger, and the reputed brother of our Lord, Gal. 1.19. as he was his Kinsman born of Mary the Wife of Cleopus or Alpheus, John 19.25. Sister to our Lord's Mother, Which Kinsmen the Jews commonly call'd Christ's Brethren, Mat. 12.46. &c. This James the greater or elder, is admitted here as a Witness of Christ's Glory, because he was the first of the Apostles that was to Seal the Testimony of Christ's Deity with his own Blood, Acts 12.2. This man was most Eminent among the Apostles, therefore did Herod envy him the more, so drank he first of the Cup spoken of Mat. 20.20, 21, 22, 23. For Christ will prepare him for his Martyrdom by shewing him here his Glory. And so (3.) His Brother John must be a spectator of it also, for Christ had put the name of Boanerges upon those two Brothers (as he had chang'd Simo's, which he did not to any of the other Apostles) calling them Sons of Thunder, this John (being now but a young man, John 18.15, conversant with Peter, John 20.2. & 21.21. this John (being now but a young man, John 18.15. conversant with Peter, John 20.2. & 21.21. with 19.27, 35. And He who fled away naked, Mark 14.50▪ some Antients say (but amiss) was this John, being yet young) who had the longest life after and survived all the Apostles, and so was to transmit this Testimony of Christ's Glory, Vivá voce, to the following Age. In a word these three Disciples, Peter, James, and John were the first that were called at Christ's first entrance into his

Publick Ministry, Mat. 4.19, 21. Acts 1.21, 22. Not to saith (for they had believ∣ed in Christ before by the Baptist's Preaching, John 1.37. though they did not cleave close to him till then, but called out to office) to be first his Disciples, and after, sent out as his Apostles, and to those three only did Christ give three new names (as be∣fore) Mark 3.16, 17. to shew that these three were designed for greater Matters and Mysteries, and therefore were they most familiar with their Master, whom He oft took apart from the rest, as (1.) He suffer'd no man to follow him save Peter, James and John to be Witnesses of Christ's Curing the Ruler of the Synagogue's Daughter, Mark 5.37, 38, 39, &c. (2.) Those three are the only Witnesses of Christ's Agony in the Gar∣den, Mat. 26.37. And therefore (3.) Were they admitted to behold His Glory here in the Mount, that they might the better stick to him in his Garden horror, and hotter Services, beside, John was His Beloved Disciple, and was charg'd with the Lord's Mother, Iohn 19.26, 27.

After these three Antecedents follow the substantial part or relation of Christ's Transfiguration or Transformation (as the word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] strictly signifies) which was not done by any change of his natural form, shape or stature of Body, but by an alteration of the natural obscurity of his flesh (that had (comparatively) no form nor comeliness, &c. Isa. 52.14. & 53.2.) into a most glorious, glittering splendour and majesty flowing from the indwelling of the God-head in him, Col. 2.9. This was no Metamorphosing his flesh into a Spirit, or his Humane Nature into Divine (for all the Lineaments and Proportion of his Body, and the Figure of his Face (so familiarly known to his Disciples) still remained); but this was an Adventitious Glory where∣with He cloathed himself (as he Prayed) laying aside for a while the Form of a Servant, and putting on the Form of God, Darting forth some Beams of his Deity, far transcending That when He walk'd as lightly (as if he had been but a Spirit) upon the Waters, Mat. 14.26. The Agility of his Body was shewn there (which made his Disciples mistake Him for a Spirit) and the lustre and clarity of it here, (1.) In his Countenance which shone (as Moses's had done, but far short of this, when God gave to his Face some∣thing of his own Glory, Exod. 34.19.) as bright as the Sun in his Strength, which is an higher splendour than that the Old Testament puts upon him, Dan. 10.6. where his His Face was as the Appearance of Lightning; and Hab. 3.4. His brightness was as the light, &c. And (2.) In his Rayments, which the splendour of the rest of his Body (below his face) did penetrate, and gave to them this Glorious Tincture, so that they became white as the Light or Snow, glistering and sparkling as Stars, and casting forth flashes of lightning, infinitely beyond the Art of the most exquisite Fuller in the World. Here Christ shews himself, in such Glory and Majesty, as He will Appear in at his Second coming to Judge the World, and as the Glorified Saints are cloathed with when made like unto his Glorious Body here, Phil. 3.21. & Mat. 13.43. They shall shine as the Sun, &c. Their Garments shall be white and shining, Rev. 19.8. like those Angels ap∣pear'd in M••••. 28.3. Mark 16.5. Luke 24.4. & John 20.12. Now this Beam of Deity (put forth ••••re) did demonstrate to his Disciples, that He could. (with all this Glory and Power) easily have rescued himself out of his Crucifiers hands (a tast where∣of knock'd them down, John 18.5.) had he not Voluntarily given up himself an offering for Sin, a Ransom for the World.

Having gloss'd upon the Substantial part of this History of Christ's Transfiguration, after the first Circumstantial part, to wit, the Antecedents thereof, I come now to the second Circumstance, the Concomitants of it, which are three in number, (1.) Christ's Companions in Glory. (2.) Peter's Extasie and Advice. (3.) The bright Cloud and the Divine Voice out of that Cloud. First, Of the first of these [His Companions in Glory.]

The 1st Remark whereon is; Moses and the Messias meet together in the Mount as familiar Friends, to demonstrate how the Accusers of Christ were notorious lyars, in charging him with his breaking Moses's Law, making him a frequent Transgressor of it, therefore did Moses correspond with him to confute the Jews Blasphemies against Him.

The 2d Remark is; Together with Moses appeareth Elias also, who was most zea∣lous likewise for the Law, and the most eminent among the Prophets, as Moses was the first Law-giver, so Elias was a fervent Law-Restorer. He came here into this Sacred Synod to testifie that Christ was neither against the Law, nor against the Prophets as his Adversaries did Impeach him, but came indeed for no other end but to fulfil them, Mat. 5.17, &c.

The 3d Remark is; Those two Candidates of Immortality (as the Antients call them) were the rather appointed for this witnessing work, because the People had said of Christ that he was Moses or Elias, they two appear here distinct from him, to shew, He was neither of them; They but Servants, He their Lord, and Son of the living God, as Peter had truly professed.

The 4th Remark is; Moses the first Prophet of the Jews, and Elias the first Prophet of the Gentiles (Luke 4.26.) must be the Celestial Witnesses of Christ's Glory (as his Disciples were of the Terrestial) Ministring here to their Master, who now appeared glorious, so must have some glorified companions both as best comporting with Christ's Grandeur, being a Representation (to the Life) of his future Kingdom, which should consist both of Jews and Gentiles, Represented by these two Prophets of both; and for a Testimony to the truth that the Apostles might not judge this a phantasm only.

The 5th Remark is; These two Heavenly Witnesses appeared also in Glory, having put on a Celestial splendour (for Honouring their Lord's Person and Prefence the more) even that Glory which they shall possess fully at the Resurrection of the Just, which they had not yet attained unto, Phil. 3.11. Heb. 11.35, 39, 40. but which was for Present lent them by a Divine Dispensation, yet was this their Glory far lesser than Christs, who now shone as the Sun among Stars, 1 Cor. 15.41.

The 6th Remark is: The Discourse in this Sacred Synod was about Christ's De∣parture or Decease, Luke 9.31. what He was to Suffer at Jerusalem, and then enter into his endless Glory. This Discourse may well be supposed to be long, for this Trans∣figuration lasted all the night, seeing it is said, Luke 9.37. [It came to pass the next Day when Christ and his Disciples were come down, &c.] Those Consorts of Christ did discourse upon his Exodus, Greek, (which we read, Decease) alluding to Israel's Exodus (or Departure) out of Egypt, which was the beginning of their Liberty. So Death (call'd a Departure) is a passage to Glory, and seeing Christ's Resurrection and Ascension were his Exodus too, this might lengthen the discourse, as well as shewing His Sufferings were prefigured in the rites of the Law, and predicted in the Oracles of the Prophets, Christ be¦ing the Accomplishment of both.

The 7th Remark is; Those two Consorts of Christ did appear here (in this Collo∣quy) in their Real Bodies, and no Phantasm or Extatical fiction, or a Vision of two Angels, personating those two Prophets. Because, (1.) 'Tis not God's Method to confirm the truth with lying Fictions. (2.) These two Prophets came to confirm the Doctrine of the Resurrection (both Christ's and Ours) which they could not properly have done but with their own true Bodies brought with them. And (3.) Both their Bodies seem to be preserved by God himself from Putrefaction for this very Personal Apparition, for Elia••'s Body was rap'd up into Heaven in his Translation, and there was kept alive, so might come alive to attend upon the Lord of Life here; nor need we doubt it concerning Moses though there be more difficulty herein, than if Enoch had been the Associate in his stead; for though Moses was not Translated as they were, yet God himself became the Sexton to Bury Moses Body, Deut. 34.5, 6. and as God could embalm it (as well as Bury it) beyond all the art of the Egyptians to secure it from putrefaction, so could he raise it up and restore it to his Soul both Lively and Glorious, that He might serve Christ's Glory here. This is rendred the more probable from the Devils contending to catch Moses's Body out of Michael's hands, Jude v. 9. and Josephus says, He was tran∣slated as Enoch and Elias were.

The Second Concomitant Circumstance is Peter's Extasie and Advice, which hath its Remarks also.

The 1st Remark is; The Occasion hereof, which Luke relateth thus; while Christ was Praying, Peter, James and John became heavy with sleep, but being awakened (un∣doubtedly) by the Voices of them that carried on the Conference in this sacred Synod as above, they all Beheld the Majesty and Glory of Christ, they were all affrighted, Mark 9.6. & Mat. 17.6. no doubt but such an unexpected and unwonted Apparition of their Lord's wonderful splendour (while in the form of a Servant) must needs astonish them, for (though they were Refresh'd and Ravish'd with this Glorious Vision) they were not Transformed with their Master, as being but mere Mortal Men, so incapable of such Glory, and they must know the Glory of Christ, and Preach it to others, before they may experience it in and upon themselves. N. B. Note well; Beside, this shews, that only those Souls which are awakened out of the sleep of Sin can behold Christ's Glory, as the Disciples here.

The 2d Remark is; The sight of Christ's Glory, and that of Moses and Elias was such a blissful sight that it drives Peter into a plain Rapture or Extasie Abaz was bid to

ask a sign either in Heaven above, or in the Earth beneath, Isa. 7.10, 11. God gives the Disciples such a sign unasked, in bringing Elias from Heaven above, and Moses from the Earth beneath (though the Scribes, &c. (asking a Sign) had none granted them) this Amuzed and Amazed them, insomuch that Peter was so intoxicated with these few drops of Coelestial Glory, that he neither wist what to say, Mark 9.6. nor what he said, Luke 9.33. The like effect had Paul's Rapture upon him, saying, [Whether in the Body or out of the Body, He cannot tell, God knoweth] and again, He cannot tell, 2 Cor. 12.2, 3. Hence note, Coelestial Glories are incomprehensible, &c.

The 3d Remark is; So refreshing and ravishing was this glorious Vision to the Hearts of those Disciples, that they could have been content with the continuance of this present Joy, upon condition they never went lower down upon the Earth, nor higher up to Heaven, to enjoy there their Lords Joy. ['Tis good being here] saith Peter for them all. And if it be so good to have the lower Ravishments and Transfigurations. N.B. Note well; How much better will it be to inherit Eternal Glory, where not only Moses and Elias shall appear in Glory, but all the glorified Saints, and glorious Angels shining forth, with the Glory of the Holy Trinity above all, oh how good will this be, where all good will be found and no evil! Peter was quite dazzl'd with the foretast of Heaven, and so transported, that while he talks of one Tabernacle for his Master, one for Moses and one for Elias, yet never thought of one for himself, no, He can be so con∣tent with this as to lye out of Doors himself, waiting as a Servant upon his Master without doors in the Streets, nay, I had like have said as a Drunken-man heeds not to lose his Garment, or to lye out of doors, during his Inebriation; the least degrees of Glory is satisfactory.

The 4th Remark is; Though this Advice of Peter had a good Affection and Inten∣tion in it, yet was it at the best but unadvised advice from an honest meaning man; we may say of it, as Hushai said of the good Counsel of Achitophel, [His Counsel was not good at this time.] 2 Sam. 17.6, 7. for had Christ taken Peter's Counsel, then had he not gone to Jerusalem, so should have declined Death [whereby Life and Immortality was brought to light unto the Saints,] 2 Tim. 1.10. Thus had Peter made but had provision both for himself and us: nor had it been good for Moses and Elias, to have been de∣tained from Mansions of Glory for a poor Tent or Cottage of Peter's contriving: Nor had it been good for the other Disciples left below, had Christ and they staid in Ta∣bernacles above. 'Tis too narrow a Nature in Peter (or any other) when he thought it was now well with him, not to take care of, but to neglect the weal of others, to say nothing of Peter's providing no better for his Lord than for Moses and Elias his Ser∣vants, whom he had heard confirming Christ against his Passion. 'Twas but six days before this, when Peter was call'd Satan by Christ for such Carnal Counsel as this.

The 5th Remark is, That in Coelestial bliss the glorified Saints, shall know one ano∣ther. It may justly be wondred at, how Peter, &c. came to know Moses and Elias whom they had never seen before. Some say, They knew them by their Pictures delivered by Tradition from Age to Age; Theophylact rejects this conjecture, saying, to draw Pictures of Men was then held Unlawful. More probably do they say, that think they were known by their conference with Christ, who might call them by their proper Names, &c. but that which is more likely is, this was done by Divine Revelation, through the Glory that was upon them, which did thus far Illu∣minate the Disciples Eyes and Ʋnderstandings as to know them, whence Ambrose concludes [We shall know one another in Glory.]

The 6th Remark is; Eve•• a good man may fall under mistakes, and not know what he says, as Peter in his saying, [Master it is good being here, &c.) His words had love, Amazement and Fear in them. (1.) His love to his Lord, when he heard in the conference, how Christ must go to Jerusalem and suffer death there; though he durst not Rebuke his Ma∣ster, &c. as Matth. 16.22. but comes smoother off here, saying, [Lord if thou wilt, Mat. 17.4 &c.] referring the matter to his Masters mind. Yet was this but blind love of the same alloy with the former, opposing God's Decree and the Worlds Re∣demption. (2.) His Amazement stupify'd him; And (3.) His Fear made him say [oh Master, this Mount is an high, secret, secure and a pleasant place, here we have two Mighty Men with us, Elias that commanded fire out of Heaven, &c. and Moses who entred into the Cloud in Mount Sinai, &c.] as if he had said thus, 'Tis better staying here (where no body will know in what place we are than go down and expose our selves at Jerusalem, &c. wherein Peter's mistakes be many, besides those before mentioned. For (1.) He expects to have his Country in the Way only to it, that is, Heaven upon Earth. (2.) Thinking Tabernacles were necessary in a State of Glory. (3.) Neglecting the

good of all others while he can but secure himself, as Augustine observeth. Beside these (4.) Had he understood the Harmony 'twixt Christ with the Law and the Pro∣phets (represented by Moses and Elias) then one Tabernacle might have well held them all, as they do all Tabernacle with sweet agreement in the Gospel. So Beda, or (5.) His three Tabernacles might have been more properly propounded for the three Persons in the Trinity without equalizing in his as honourable habitations for the two Servants, as for the Master, or (6.) If to the Trinity, his three Tabernacles might have been reduced into one, because the Three Persons are Three in One.

The 7th Remark is; All men would have Heaven without Hardship, the Crown without the Cross. They would enter into Paradise, but not through that rough Way and narrow Portal of Affliction, as Peter here, who liked not to venture himself among the Christ-killers at Jerusalem, but would rather have his Happiness on Mount-Tabor. But He was mistaken yet many more ways than as aforesaid, for 1. He would have a Glory which his Eye might see, whereas no Eye can see that Glory God hath prepared for his Saints, Isa. 64 4. 1 Cor. 2.9. 2. He would have Christ's Kingdom in this lower World, expresly contrary to Christ's own words, [My Kingdom is not of this World,] John 18.36. 3. He would have a lasting felicity upon Earth, whereas Paul saith, [We have here no abiding City, but we look for one in Heaven, &c.] Heb. 13.14. & 11.10, 14, 15, 16. 4. He must have three Tabernacles, whereas the Seat of the blessed is but one entire Tabernacle, Psal. 15.1. Rev. 21.3. Thus being intoxicated with but one drop of the Wine of Coelestial Glory, [He wist not what be said,] as he had done when he bid Christ Depart from him, Luke. 5.8. and as these two James and John knew not what they asked, &c. Mat. 20.22. when they (with Peter here) would sit in the Seat of Honours, yet liked not to Drink of Christ's Cup, much less to be Baptized with his Baptism, N. B. Note well; We would all have the Rose without Pricks, and this is our Folly as well as Delicacy, &c.

The Third Concomitant Circumstance of Christ's Transfiguration, is the Cloud that over-shadow'd them, which brought the third Coelestial Testimony of Christ's Glori∣fication. It was both a Splendid Shining and a Loud-speaking Cloud.

The Remarks whereon are these. 1st, A Cloud comes from Heaven while Peter was speaking, Mat. 17.5. to correct his gross mistakes, he was talking of his Tabernacles, of his Booths of Boughs here, as fit Covertures for these Glorified Bodies, then came the Cloud to confute his Errour, intimating that no Tabernacle made with hands, was a suitable shelter for such dignified Persons, no, it must be a Pavilion that comes down from Heaven, Acts 7.48. & Isa. 66.1, &c. N. B. Note well, Thus Christ calls us off from Earth to Heaven, saying, [I have Meat to Eat, that ye know not of.] John 4.32. Peter under his mistakes must have no answer from his Master, for he deserved it not, but the Father answers for the Son, John 5.37. in sending this Cloud, &c. Here Heaven comes down to the Earth, to fetch up our Hearts from Earth to Heaven, and Grace will not leave us till it bring us to Glory.

The 2d Remark is; They were overshadowed with this Cloud, to teach them they were in no capacity as yet to behold the Splendour of Coelestial Glory, as when Moses's Face shone, It was covered with a Vail, that the People might be able to behold it, which they could not look upon without being dazzl'd before, Exod. 34.30, 33. So the Transparent dazling glory of the Messias was allay'd by this Cloud to their capacity here. God is consuming Fire, Heb. 12.29. And who can dwell with this Devouring Glory? Isa 33.14. Therefore hath God temper'd himself to Man, in giving Christ, as a Sconce or Skreen betwixt us and Everlasting Burnings; Therefore is He call'd the shadow of a great Rock in a weary Land, Isa. 32.2. He is a Days-man betwixt God and us, Job 9.33. that God's Terrour may not make us afraid, ver. 34, 35. Hence Job saith to God, Take away thy Terrour from me, and then will I plead with thee, Job 13.21, 22. whereupon Elihu undertakes (in God's stead) to speak to him, &c. Job 33.6, 7.

The 3d Remark is; They were over-shadowed to prevent their prying Curiosity into this present glory, &c. Solomon saith [The Eye is never satisfied with seeing,] Eccles. 1.8. and there is a natural Itch in Man to see God. Moses must needs see His Face, Exod. 33.18, 23. so would Elijah have done, 1 Kin. 19.13. God indeed doth sometimes open a glimpse of his Glory from Heaven, but because of mans weak capacity he soon shuts it again. God sent this Cloud to hinder the Disciples from their prying too deep into this dazling glory. God sets bounds to our Understandings, as he did to Israel, both at the Mount and in the Temple, the People must not approach either the top of the Mount, or the Sanctum Sanctorum where the Divine Shecinah did shew its glory. The closer kept, the more admired: sight would exclude and extinguish Faith. Christ

said to Thomas, 'tis not Seeing but Believing, John 20.29. This is to make us long more for Heaven, as the Disciples for Glory, which was here shadowed from them.

The 4th. Remark is; This Cloud overshadowed them to separate Moses and Elias from them, the Cloud was cast between them, and then those two Great Prophets departed from the Mount. 'Tis natural to us to desire one from the Dead to instruct us as Dives to Abraham, Luke 16.27, 30. but the word says [I shall go hence and be seen no more,] Job 7.8. Psal. 39.13. Though Moses and Elias did by a peculiar Dispensation, appear here to wait upon their Lord in his Transfiguration, yet must they not become Preach∣ers to the Disciples, &c. No, They must be gone, when the Voice came out of the Cloud, Jesus must then be seen alone, not because Moses and the Prophets are not to be heard. Abraham said otherwise, Luke 16.29. But 1. That this Voice might be understood of Christ only and not of them. And 2. To shew that the Law and the Prophets must give place to Christ and his Gospel.

The 5th Remark is; This overshadowing Cloud was to put a difference 'twixt Earth and Heaven, as being a Symbol of the Invisibility of God here below, 1 Tim. 6.16. where we only can see God's back-parts, Exod. 33.23. some foot-steps of God only, Rom. 1.19, 20. Reason indeed may see God per Modum causalitatis, Negationis & Emi∣nentiae, so the glory of the God-head is beyond Sense, yet Faith here is beyond Reason, which is only the Blear-Eyed Leah, but Faith is the beautiful and bright-sighted Ra∣chel, and can see him that is Invisible, Heb. 11.27. Though it be but through a Glass darkly on Earth, yet as Face to Face in Heaven, 1 Cor. 13.12. The glory of Heaven can never be clouded, as the greatest Glory displayed on Earth may; therefore ought we to expect overshadowings of all that Glory we behold in this Life, such as came here upon the Disciples; just while Peter was talking of Tabernacling continually in it, as we in late years have vainly done, &c.

The 6th Remark is; The Disciples feared when they entred the Cloud, Luke 9 34. which teacheth us, how fearful a thing it is to enter into a dark and cloudy Dispensation, for 1. The Darkness (which it brings with it) is naturally an Object of fear. 2. We know not what Storms may fall upon us out of that Cloud. Nor 3. How long that Cloud may continue before the Hail-stones have done falling, and the Sun wade out and appear again with its Light and Comfort. Thus their overshadowing caus'd their fear.

The 7th Remark is; Yet Cloudy Dispensations want not some considerations to comfort against fear, as here in this case of the Disciples. For 1. It was but Cloud, and that is no Permanent but only a Transient thing, alway Riding Post upon the Wings of the Wind. This consideration did comfort Nazianzen and Basil against Julian's Persecu∣tion [Ista Nebecula citò transib this small black Cloud shall soon blow over. And 2. This is call'd expresly a Bright Cloud, Mat. 17.5. to distinguish the Gospel from the Law, which was given in a Thick and a Dark Cloud, Exod. 19.9. & 20.21. non in Nube sed-in Nimbo, the Law was not deliver'd in a Cloud only, but in a Storm of Thunder and, Lightning, Fire and Smoak, Exod. 19.16, 18. The Gospel is indeed a Cloud, but 'tis a Bright one, as this was, to shew, that Christ came to give Light to the dark Shadows of the Old Law by the brightness of his New Gospel. Mount Ebal was all Fear, but Mount Gerizzim was all Love, &c. Mount Sinai Trembled and Quarked greatly, Exod. 19.18. but Mount Sion Leaps and Dances for Joy, Psal. 68.6, 15, 16, 25. Heb. 12.18, 21. This may serve to comfort us now, no Gospel-cloud wants some clear∣ness, there is a bright side as well as a black, for us to Eye. As 'tis not all day, so 'tis not all night with us; Zech. 14.7. In the midst of Wrath God remembers Mercy, Hab. 3.2. and gives some Revivings in it privately. 3. It was a Comfort-speaking Cloud, they shall not die in the Cloud but hear their Sweet Saviour and see him again to their Satisfaction and Salvation, &c.

The 8th Remark is; God calls off the Disciples by this Cloud from Seeing to Hear∣ing, those are two Senses that are capable of Discipline. They had been seeing the Glory of Christ, now must they hear God's Voice out of the Cloud, that hid the Glory from their Eyes. The Psalmist saith [As we have heard, so have we seen,] Psal. 48.8. but here they first see and then hear. John (who was one of those Seers and Hearers here) saith, [What we have heard and seen,] 1 John 1.2, 3. Faith comes not now ordinarily by Visions but by Hearing, Rom. 10.17. yet seeing is helpful to it, for the Visible word is the Sacrament wherein Christ is Crucified to our Eyes, Gal. 3.1.

The 9th Remark is; Now came in the third Coelestial Witness of Christ's Glory (together with Moses and Elias) to wit, the Father himself who spake out of the Cloud, as he used to do to the Patriarchs, that it might be the better believed to be

the Voice of God, and not of Moses or Elias who now were gone: Yea, some of the Antients) comparing this Voice from Heaven at his Transfiguration, with that of his Baptism and first Inauguration, Matth. 3.16, 17.) say, that as the Dove then, so this bright Cloud now was the Holy Spirit, which Peter (one of the Spectators) calls the most Excellent Glory; 2 Pet. 1.17. and calls this Voice, a Voice from Heaven, ver. 18. though it came out of this Cloud: So that here also, as well as there, were a most Majestick Meeting of all the Three persons in the Trinity, about the Work of Mans Redemption (as on the beginning at Mans Creation, Gen. 1.26.) where the same words were reinforced here, shewing two great points, 1. What must be Be∣lieved, 2. and who must be Obayed, &c. as above.

The 10th Remark is; To know Christ the Churches Prophet is of Supernatural Revelation, Therefore is this Voice said to come from Heaven▪ it must needs be some great Truth, the Father himself speaks concerning his Son, and 'tis spoken to some few only, all have not this Spiritual Understanding, Col. 1.9. and 'tis a Truth of Supream. Autho∣rity: Numa only pretended he had his Laws from the Goddess Aegeria, but Christ the True 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Act. 19.35. the very Image of his Father, Heb. 1.3. which fell down not from Jove, but from Jehovah. He must be heard in all cases, for his word is suf∣ficient, otherwise the Son Messiah had not been so faithful as the Servant Moses in the House of God, Hebr. 3.2, 3, 5, 6. N. B. Note well; Then should we not hear the false Prophet, who deceiveth the Nations, Revel. 13.14. who is more for pleasing the Eye (with Images, Crucifixes, Altars, &c.) than for profiting the Ear, which Solomon bids us bow to Instruction, Prov, 5.1. & 22.17. &c. Since Vision ceased, the Ear is the in∣let to saving Wisdom. Christ had yet a 〈◊〉〈◊〉 Testimony from Heaven, to wit, at the conclusion of his Redemption work. Joh. 12.27, 28. to teach us our 3. steps to Glory. (1.) When Baptized with the Spirit. (2.) In our growth in Grace, and (3.) At our Death, &c.

The last Circumstances are the Consequents following the Transfiguration, and they are three also, as (1.) Christs Comforting the Affrighted Disciples. (2.) His charge that they should not declare his Glory to any till after his Resurrection, and (3.) The Discourse or Conference about Elias's coming as they came down from the Mount. Thus all the whole Relation runs altogether upon Three, holding forth the Mystery of the Trinity in all its Circumstances, both before, in, and after it.

The first is, the Disciples were sore afraid, Matth. 17 6. and Mar. 9.6. This Voice was carryed by the Cloud, as by a Charet into their Ears, with great Sound and So∣lemnity, some say▪ [with a Thundring Noise] like that Terrible Voice which Moses admired they should hear out of the fire, yet live, Deut. 5.26. Therefore no wonder if they fell down upon their faces, Matth. 17.6. but suppose it a small still Voice (like that wherein God spake to Elijah, 1 Kin. 19 12, 13. ••as more Harmonizing with the sweetness of the Gospel, yet such is Mans frailty, that He cannot but Tremble and fall prostrate at Gods Majesty that now appeared; besides this Affright was to Rebuke and Repress their Praeposterous desire of dwelling in that Mount: Hereby they (more than upon their Knees, even on their Faces groveling all along upon the ground,) do acknowledge, it was not good for them to Tabernacle there, contrary to Gods Decree, and Christs design of Dying for the World.

(1.) Learn hence any Secret guiltiness exposeth the best of Saints, and lays him open to the Spirit of Fear; besides this was, (2.) That what they had seen, might make a deeper impression upon their Hearts, lightly obtained are but lightly esteem∣ed, and dearest bought are dearest prized, the Mother loves all her Children, but that most which cost her most Sorrow, this made the Vision sink down into their Ears and Hearts, Luke 9.44. (3.) This Fright was to make them take Sanctuary in Christ, as fear of Benajah made Joab run to the Horns of the Altar, 1. Kin. 2.28. (4.) This made them hear Christ more acceptably, fear made them more capable of Favour, and how welcom was Christs Amiable Voice to them, when they as Adam had been affrighted with Gods Terrible Voice, and would with him (Gen. 3.8.) have hid them∣selves: Oh happy were they that had their Saviour so nigh them, as Peter had, when he began to sink, Matth. 14.30, 31. 'Twas good being here in this Sense indeed, they were Holy Men, and in Holy Imployment, yet struck Amazed and as Examinated in it, lying all along as dead: Then Christ comes (1) with his gracious Approach, now laying aside his late glory, and made himself suitable to their Capacity, &c. (2.) With his Gracious Touch he raises them up as he had done Daniel, Dan. 8.17, 18. and 10.10, 16, 18. Christs fingers dropped Myrrh here Cant. 5.5. his Touches had been healing Touches to the Leper, to the blind Man, &c. though the Devils Touches be deadly,

1 Joh. 5.18. and (3.) with his Gracious Voice he comforted them, Oh how sweet is Christs Voice, who never speaks to any Distressed Souls, but is sure to comfort them, our Saviour casts none down, but he revives them again, yet Satan (that destroyer) does not so, &c. Then opened they their Eyes and saw Jesus alone Matth. 17.8. to teach them Moses and Elias, the Law and the Prophets do Vail their Bonnets to Christ, who is the only Mediatour, and in whom alone there is enough to satisfie the Soul, and to comfort the Conscience, &c.

The (2.) Consequent Circumstance is; As they descend the Mount, Christ commands them Taciturnity, not to tell the Vision to their fellow Disciples, who would un∣doubtedly be Inquisitive what they had been doing, &c. Christ was not puffed up with his late glory, he will have it concealed, and disdains not to descend both with and to his Disciples; He only taught those Disciples this great Truth of his glory, every Truth hath its proper season to be declared in: This for the greatness of its glory, might seem incredible to some; and to be Crucified after such a glory, might become a Stumbling-Block to others: N. B. Note well, Which teacheth us that our secret fami∣liarity with God, ought not to be Revealed without a Call, this is to be sober in Pray∣er, 1 Pet. 4.7. keeping Gods Counsel, and concealing our private Raptures therein.

The (3. and last) Consequential Circumstance is; Christ resolving the three Disciples doubt (as they were descending the Mount) about Elias whom they had newly seen, and who thought Christ Prohibition for Secrecy was impertinent, seeing the Scribes Taught from that Text, (Mal. 4 5.) That Elias must first come; now, say they, seeing we have seen him come, 'twere better we should tell the Jews hereof, for this would be an effectual Argument, moving them to acknowledge the Messias: To this Christ Answers; Malachi must not be understood of the Thisbite, but of the Baptist, who came with as great Grace and Spirit to make his Ministry as effectual as that of Elias: Thus the Angel Interpreted that of Mal. 4.5. in Luke 1.17. thus Christ had told them before, Matth. 11.14. yet were they so strongly possessed with the conceit of an Earthly Kingdom, that they harp still upon the old string, about Elias's coming to restore all things, &c. Christ again sets them to the Rights, telling them, John was all the Elias's that was likely to come, who (in Elias's zeal against Ahab and Jezabel, &c.) had withstood Herod and Herodias, &c. and had turned the Hearts of Gentiles (Children••) to Jews (Fathers,) &c. Reforming the Jewish Church from Burdens and Bondage, &c. for which work his wage from the World was (by Divine Permission) to destroy him, because they knew him not. Matth. 17.10, 11, 12.13. Hereby the Disciples received a fuller Measure of Light and Satisfaction than before, and two of these three [Peter and John] Preached that the Royalty of restoring all things (Simply, Absolutely and Perfectly,) was not Elias's work; but Reserved for Christ alone. Act. 3.11.21. The Popish fictions of Elias's coming before Antichrist, (contradicting Christs words here) are no other then Foppery, &c.