A Complete History and Mystery of the Old and New Testament, Part 1 · Chapter 25
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 Conſequents, 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 Kingdom of God, &c.] which is to be referred to that which is recorded of his three Diſciples 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, intimating hereby, that it ſhould laſt but one week or ſix days, then a Sabbath or Reſting 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 betwixt Sabbath and Sabbath (eight days) John 20.26. including the two terms or extremes 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 themſelves. 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 intimacy 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 believed 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 before) 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 Garden, 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 [foreign] 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 wherewith 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 ſomething 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 appear'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 whereof 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 zealous 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 Departure 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 Tranſfiguration 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 being the Accompliſhment of both.
The 7th Remark is; Thoſe two Conſorts of Chriſt did appear here (in this Colloquy) 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 tranſlated 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 (undoubtedly) 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 content 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 Intention 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 detained 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 Tabernacles 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 Servants, 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 another. 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 Illuminate 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 Maſter, &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 Redemption. (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 Prophets (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 Glorification. 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 Preachers 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 & Eminentiae, 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 Rachel, 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 Perſecution [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 clearneſs, 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 Hearing, 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 Believed, 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. Authority: Numa only pretended he had his Laws from the Goddeſs Aegeria, but Chriſt the True foreign, 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 ſufficient, 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 inlet 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 Solemnity, 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 eſteemed, 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 themſelves: 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 undoubtedly 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 familiarity with God, ought not to be Revealed without a Call, this is to be ſober in Prayer, 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.