Sermon 3

Matthew 17:3. And behold there appeared to him Moses and Elias talking with him. With Luke 9:30, 31. And behold there talked with him two men, Moses and Elias, who appeared in glory, and spoke of his decease which he should accomplish at Jerusalem.

Having spoken of Christ's Transfiguration, we come now to speak of those special accidents and adjuncts which happened at the time of his Transfiguration. Here are two mentioned.

- 1. The extraordinary apparition of Moses and Elias. - 2. Their conference with our Savior.

In the First,

1. The persons who appeared, Moses and Elias.

2. The manner of their appearing, Luke says, they appeared in glory. Since the Scripture attaches a behold or note of attention, wherever this history is mentioned; it will not be unprofitable for us to consider it a little.

First, Who appeared, Moses and Elias, these were there in person, as well as Christ was there in person, for it is not a vision but a thing really done and transacted, Christ would have but two, being to give us a glimpse only, not the full lustre and splendor of his glory and majesty, as he will at the last day, when he shall come in the glory of the Father, and all his holy angels with him.

But why these two?

1. With respect to the Gospel or new law which he was to set up. It is for the confirmation thereof that Moses and Elias appear talking with him, showing the harmony and agreement between them, and the subordination of their dispensation to Christ and salvation by him. Moses was the person by whom the law was given, and Elias was a principal prophet. The law is represented by Moses, and the prophets by Elias. Both did frequently foretell and prefigure the death and resurrection of Christ, and all the Scripture which was then written, was usually called by this term, Law and Prophets, (Acts 24:14) believing all things that are written in the Law and the Prophets, and (Matthew 11:13) for all the Law and the Prophets prophesied until John, (Luke 16:24) they have Moses and the Prophets let them hear them, so (Acts 26:22) I witness no other things than those which Moses and the Prophets say should come to pass. So (Mark 7:11) whatever you would that men should do to you, do you the same to them, for this is the Law and the Prophets. Well then the books of the Old Testament are frequently and solemnly thus called, Law and Prophets; the Messiah was spoken of and foretold in both, and the godly before his coming waited for him as such. One place I had almost forgotten, (Romans 3:21) the righteousness of God without the law is manifested being witnessed by the Law and the Prophets. Which shows that not only the person of Christ was set forth, but also his institution and Gospel dispensation. Well to manifest this consent here is Law and Prophets, Moses and Elias friendly conferring with Christ, or rather attending upon him, as servants upon their Lord. Christ and Moses, Christ and the Prophets are not at variance as the Jews suppose, but here is a fair agreement between them.

2. With respect to the persons themselves, there are many special reasons; these had been the most faithful, and laborious servants of the Lord, and public eminent instruments of his glory, Moses a giver of the law, and Elias a restorer of the law. Moses faithful in all the house of God, and Elias zealous for the glory of God. Both had ventured their lives, Moses by encountering Pharaoh, and Elias Ahab. Both had seen the glory of God in Mount Horeb, and spoke with God also, Moses (Exodus 33:11) he saw the Lord face to face, and spoke with him as a man does with his friend, and Elias (1 Kings 19). Both had fasted forty days as Christ also did, therefore conveniently were these chosen.

3. With respect to our profit and instruction, Christ would not choose two angels, for this service, but two men. Here the business was not to see glorified spirits, but glorified bodies; therefore the angels having no bodies of their own, and must appear in assumed bodies if in any, are not fit; therefore two men that had bodies wherein they might appear.

But you will say, if two men must appear in glorified bodies, why not Enoch rather than Moses, who was translated into heaven, and remains there with a glorified body as well as Elias.

Answer. Enoch had no public charge, Enoch lived before the legal dispensation, these both belonged to it, and were chief in it, of great authority among the Jews, Enoch has an honorable testimony in the Word of God, but had no public office and charge in the church, which the other two had, and managed with great fidelity. By the appearance of Moses the whole legal economy is supposed to appear in his person, and by the appearance of Elias, the prophetical ministry, which was a kind of chancery to the law, is supposed to appear also. Both do as it were deliver over to Christ their whole dispensation, and lay it down at his feet, as the magistrates that are to go out of office, solemnly resign the ensigns of their authority to him that succeeds, and also they come both to reverence the majesty of their supreme Lord. In short it is for our comfort that one that died, and one alive in glory, should come to show that Christ is Lord of quick and dead, (Romans 14:9). Moses was dead, Elias translated, these two come the one to give a pledge of the glory of the world to come; the other of the resurrection of the dead; which is the way and introduction to it; and both these persons come to attend and adore our Savior, and do homage to him.

Secondly, they appeared in glory, that is in a corporeal shape, shining with brightness and glory, as Christ's body did, bating only for the degree and proportion, that there might be a difference between the Lord and his servants. Now whether they appeared in bodies formed and assumed for the present purpose, and to be laid down again as we do our garments, or in their own proper bodies, is often disputed by interpreters upon this occasion. That they appeared in bodies is certain, for bodily acts and properties are ascribed to them, as their talking with Christ, their being seen by the Apostles, for a spirit cannot be seen. If in bodies why not their own? It is as easy to the Lord to cause them to appear in their own bodies, as in a body assumed for this special purpose and service; and they were known by the Disciples to be Moses and Elias, not by the external lineaments, for they never saw them in person before, but either were made known to them by some internal revelation, or by Christ's words, or by some words of Moses and Elias themselves, but whichever way they knew them, certain it is they knew them, and took them to be Moses and Elias, therefore Moses and Elias they were, both as to soul and body. The Apostles that were admitted to this Transfiguration were not to be deceived by a false appearance, for they were admitted to be confirmed in the truth of Christ's person and office, that by what they saw they might confirm others. How would it weaken the testimony, if what they saw appearing before them in glory were not the bodies of Moses and Elias, but only other bodies assumed? Concerning Elias the matter is without difficulty, for since he saw not death, but was translated both body and soul into Heaven, why should he lay down his own body and take another to come and serve Christ upon this occasion? Cause sufficient there was why he should come from the blessedness of Heaven to Mount Tabor, no cause why he should lay aside his own proper body. It is no loss nor trouble, but advantage to blessed and heavenly creatures, to be serviceable to their Redeemer's glory, though it be to come out of the other into this world. But concerning Moses the matter is more doubtful; we read that he died in Mount Nebo, and his body was buried by God in the plains of Moab, so that his grave was known to no man to this day (Deuteronomy 34:5-6). Some think it was preserved from putrefaction by the extraordinary power of God, that he might resume it at this time. The Jews say that God sucked out Moses' soul from his body with a kiss, and afterwards restored it again, and so he lives in immortality; but he that looks for divinity among the Jewish rabbis will much sooner find a ridiculous fable than any sound doctrine; suffice it to us that he was really dead, and buried, and his body moldered into dust, as our bodies are, and now on this special occasion, raised out of the dust, but after this whether it were laid down in dust again, or carried into Heaven it is not for us to determine. It may be either according to the analogy of the Christian faith: if his body returned to corruption again, surely it is a great honor that it was raised up for this special use; I say it was a great joy to these prophets to see all their predictions fulfilled in Christ. If we say it entered into glory — what inconvenience was there; if God would indulge him this peculiar prerogative to be raised from the dead, and enjoy blessedness both in soul and body before the last day. He granted it to Enoch and Elias, and those who came out of their graves after Christ's death (Matthew 27:53); the great harvest is at the last day, but some first-fruits before.

Secondly, their conference with our Savior: they talked with him, says Matthew; they spoke of his decease which he should accomplish at Jerusalem, says Luke; they talked with Christ, not with the Apostles. Here is an apparition to them, but no parley and intercourse between them and the glorified saints. The saints that are glorified are out of the sphere of commerce of the living; in fact, it is a question whether they heard at all what was said to Christ, but of that in the next verse.

Here observe three things. 1. What they spoke of: Christ's death. 2. The notion by which his death is set forth, it is [〈 in non-Latin alphabet 〉]. 3. The necessity of undergoing it, in the word [〈 in non-Latin alphabet 〉], which he should accomplish at Jerusalem.

1. What they spoke of none could divine, unless it had been told us, and the evangelist Luke tells us, that it was of his death. This argument was chosen.

1. Because it was at hand, the next solemn mediatory action after this was his death and bloody sufferings; after he was transfigured in the mount, he went down to suffer at Jerusalem.

2. This was an offense to the Apostles that their Master should die (Matthew 16:22-23): then Peter took him and began to rebuke him saying, be it far from you, Lord, this shall not be to you.

3. This was the Jews' stumbling block (1 Corinthians 1:23): we preach Christ crucified, to the Jews a stumbling block.

4. This was prefigured in the rites of the law, foretold in the writings of the prophets. In the figures of the law it was represented (Hebrews 9:22): and almost all things are by the law purged with blood, and without the shedding of blood there is no remission, especially the Apostle urges the entering of the High Priest with blood to the mercy-seat (verses 23-24). All the legal sacrifices were slain, and their blood brought before the Lord. So the predictions of the prophets (Isaiah 53:10): yet it pleased the Lord to bruise him, he has put him to grief; when you shall make your soul an offering for sin, etc. And (Daniel 9:26): the Messiah shall be cut off but not for himself. In short, that Christ should die for the sins of the world was the great thing represented in the law and prophets. Rabbi Simeon and Rabbi Hadersim out of Daniel, that after Messiah had preached half seven years he shall be slain.

5. It was necessary that by death he should come to his glory of which now some glimpse and foretaste was given to him (Luke 24:46). Thus it is written, and thus it behooved Christ to suffer, and rise from the dead the third day, that is, with respect to the predictions, verse 44. All those things which were written in the law of Moses, and the prophets and the book of Psalms concerning me may be fulfilled (Luke 24:21, 26). Oh fools and slow of heart to believe all that the prophets have spoken, ought not Christ to have suffered these things, and to have entered into his glory.

6. The redemption of the church by Christ is the talk and discourse we shall have in heaven, the angels and glorified spirits are blessing, and praising him for this (Revelation 5:9). You are worthy for you were slain, and have redeemed us to God by your blood. The angels, verse 12: Worthy is the Lamb that was slain to receive power, and riches, and wisdom and strength and glory, and honor and blessing. The redeemed church and glorified saints and angels have all one song and one praise, the honor of the Lamb that was slain.

7. It is an instructive pattern to us, that Christ in the midst of his transfiguration, and the glory, which was then put upon him forgot not his death. In the greatest advancements we should think of our dissolution, if Christ in all his glory discoursed of his death, surely it more becomes us, as necessary for us to prevent the surfeit of worldly pleasures; we should think of the change that is coming. For surely every man at his best estate is vanity (Psalm 39:5). In some places they were accustomed to present a death's head at their solemn feasts; merry days will not always last, death will soon put an end to the vain pleasures we enjoy here, and the most shining glory will be burnt out to a snuff.

2. The notion by which his death is expressed, his decease [in non-Latin alphabet], which signifies the going out of this life into another, which is to be noted.

1. In respect to Christ his death was [in non-Latin alphabet], for he went out of this mortal life into glory, and so it implies both his suffering death, and also his resurrection (Acts 2:24). God has raised him up, having loosed the pains of death, because it was impossible he should be held by it. The grave was like a woman ready to be delivered, it suffered throes till this blessed burden was egested.

2. With respect to us Peter calls his death [in non-Latin alphabet] (2 Peter 1:15). I will endeavor that you may be able after my decease, the death of the godly is a going out but from sin, and sorrow, to glory, and immortality, as Israel's going out of Egypt (from where the second book of Moses is called Exodus) was no destruction and cessation of their being, but a going out of the house of bondage into liberty. Paul says, I desire to be dissolved, [in non-Latin alphabet] (Philippians 1:23), a setting sail for the other world. In Scripture language the body is the house, the soul is the inhabitant (2 Corinthians 5:1). We know that if our earthly house of this tabernacle were dissolved, we have a building of God, a house not made with hands eternal in the heavens. The soul dwells in the body as a man in a house, and death is but a departure out of one house into another, not an extinction but a going from house to house.

3. The necessity of undergoing it, in the word [in non-Latin alphabet], this word accomplish notes three things.

1. His mediatorial duty, with a respect to God's ordination, and decree declared in the prophecies of the Old Testament, which when they are fulfilled are said to be accomplished. Whatever Christ did in the work of redemption was with respect to God's will and eternal decree (Acts 4:28). To do whatever your hand and counsel determined before to be done. Now this was the more binding being it was a declared counsel in the prophecies and figures of the Old Testament, therefore Christ cried out at his death (John 19:30): It is finished, or accomplished. Meaning principally that the prophecies, and figures, and types which prefigured his death were all now accomplished.

2. His voluntary submission which he should accomplish, notes his active and voluntary concurrence; it is an active word not passive, not to be fulfilled upon him, but by him; for though his death in regard of his enemies was violent and enforced, yet he voluntarily underwent it for our sakes: no man could have taken his life from him unless he had laid it down (John 10:18). It was not forced upon him, but he yielded to it by a voluntary dispensation; as to men it was an act of violence, but as to his Father, it was an act of obedience; as to us, an act of love; on Christ's part his enemies could not have touched him against his will, as indeed they cannot also one hair of our heads but as God permits.

3. That it was the eminent act of his humiliation, for this cause he assumed human nature: his humiliation begun at his birth, continued in his life, and was accomplished in dying; all was nothing without this for less could not serve the turn, than the death of the Son of God: then all sufferings were undergone which were necessary to take away sin, therefore there is a consummation or perfection attributed to the death of Christ (Hebrews 10:14). By one offering he has perfected for ever them that are sanctified, there is done enough to expiate sin to open a way to heaven and happiness, this accomplishes all that is necessary, by way of merit and satisfaction.

Now what shall we learn from hence, for surely such solemn actions of Christ were not in vain.

1. A notable argument to confirm the Christian faith, namely, the consent between the law and the prophets, and Christ: for Moses and Elias are all Christ's ministers and servants agreeing in one with him; and therefore appear at his transfiguration where he is proclaimed to be the beloved Son of God, and the great doctor of the church, whom all are bound to hear under pain of damnation.

I will prove two things,

First, The necessity of this appearance both to the Jews, and us Gentiles.

1. To the Jews in that age, for there were three opinions concerning Christ: some had a blasphemous opinion of him, as if he were an impostor, and called him Samaritan and devil; so the chief priests and Pharisees. Matthew 27:63: We remember that that deceiver said, while he was yet alive, after three days I will rise again. And Matthew 12:24: This fellow does not cast out devils, but by Beelzebub the prince of the devils. Generally they looked upon him as an enemy to Moses; John 9:29: We know that God spoke to Moses, as for this fellow we know not from where he is. Others had a more moderate opinion, who were alarmed by his miracles, and convinced by his holiness, Mark 6:14-16: some said it is Elijah, others said it is a prophet, Jeremiah or one of the prophets, but Herod said it is John whom I beheaded, who is risen from the dead, and therefore mighty works do show forth themselves in him. Herod's conscience could not digest John's murder, therefore he twice says it is John, it must needs be John. The third opinion was that of the disciples, You are the Christ, the son of the living God (John 6:69). Now to set all at rights, to confute the blasphemous Jews, to rectify the moderate Jews, to confirm the disciples, here come Moses and Elijah to justify him; they would not have owned him if a blasphemer and impostor; nor have come from heaven to honor him, and do him homage, if he had been an ordinary prophet; therefore they appear in glory, and talk with him of his death.

2. With respect to the modern Jews, and us Gentiles; this apparition was necessary to confirm us in the faith both of Christ's person and office; that he was the great teacher sent from heaven, to make known the way of salvation to lapsed mankind, and Moses and Elijah must be hereafter silent, now the great prophet and doctor of the church is brought forth, and no other revelation or dispensation is to be expected or regarded, now he is brought forth. There is need that this should be sufficiently evidenced, partly because Christ had the law of Moses to repeal, which was well known to the Jews to be God's own law, or else they and every true subject of God might refuse to obey him; partly because he had a new law to promulgate, even the law of faith and gospel ordinances; and so must manifest his authority before they can be received and submitted to with that firm assent and consent which is necessary; partly, because he himself was to be received and entertained as the redeemer of the world, who had expiated our sins by his death at Jerusalem, which was a new work, yet man's salvation lay upon it. And his death there was clouded with many prejudices; for they put him to death as a false prophet, guilty of blasphemy and sedition: therefore it needed to be made manifest that such a man of sorrows, reckoned among transgressors, was the savior and redeemer of the world.

Secondly, the sufficiency of this evidence. For if Moses and Elijah appear in glory to countenance this dispensation, and declare their hearty concurrence and consent; there is no reason Jew or Gentile should scruple it; if Moses the lawgiver, and Elijah so zealous for the law, consent; why should the Jew refuse the gospel so agreeable to their dispensation, or the Gentiles question a doctrine so long ago manifested to the church by God long before Christ and his Apostles were in being. Those that lived in so many different ages, could not lay their heads together to cheat the world with an untruth. There is a double argument may be drawn hence.

1. The matter of fact; Moses and Elijah did appear to witness their consent. Now this depends upon the testimony of the Apostles present, whose testimony was by other means ratified and made valuable (2 Peter 1:16-18): For we have not followed cunningly devised fables, when we made known to you the coming of our Lord Jesus Christ, but were eye-witnesses of his majesty. For he received from God the Father, honor and glory, when there came such a voice to him from the excellent glory, This is my beloved son in whom I am well pleased. And this voice which came from heaven, we heard when we were with him in the holy mount.

2. Their consent in doctrine, which is obvious in all their writings, the Apostles related nothing concerning Christ, but what Moses and the prophets had foretold, and what was history in the New Testament was prophecy in the Old; either as to the person of Christ, or as to his kingdom, the duties and privileges thereof; John 5:39: Search the scriptures, for in them you think you have eternal life, and they are them that testify of me. So (verses 45-47): Do not think that I will accuse you to the Father, there is one that accuses you, even Moses in whom you trust. For had you believed Moses, you would have believed me, for he wrote of me. But if you believe not his writings, how will you believe my words? The Old Testament bears witness of Christ's person, natures, offices, birth, life, sufferings, and the glory that should ensue (2 Peter 1:19-21): We have also a more sure word of prophecy, to which you do well that you take heed, as to a light that shines in a dark place, till the day dawn, and the day-star arise in your hearts. Knowing this first, that no prophecy of the Scripture is of any private interpretation. For the prophecy came not in old time by the will of men, but holy men of God spoke as they were moved by the Holy Ghost. The Apostles taught the same things the prophets had written, only applied them to Jesus of Nazareth whom they had crucified, that they might know that he was Lord and Christ. The heathens take notice that at that time when Christ appeared, there was Vetus & constans Fama; Sueton. Ex antiquis sacerdotum libris Tacitus. That their king Messiah should come.

Uses.

For confutation of the Jews, and to show their obstinacy in not receiving Christ as the Messiah, God had told Moses (Deuteronomy 18:18), 'I will raise them up a prophet from among their brethren like to you, and will put my words into his mouth, and he shall speak to them all that I shall command him, and whoever will not hearken to him, I will require it of him.' Which cannot be understood of any other prophet, but Christ the Messiah, for it is said (Deuteronomy 34:10-11), 'There arose not a prophet in Israel like to Moses who knew the Lord face to face in all the miracles and wonders which the Lord sent him to do.' But the Messiah does match and overmatch him, he was a Man as Moses was; for the Promise was made on that occasion, 'Let me hear the Voice of the Lord God no more, nor see this great Fire, that we die not'; says God, 'They have well spoken, I will raise up a Prophet like to you from among their brethren; he must be a lawgiver as Moses, but of a more perfect Law; he must be such a one as should see God face to face; he is of a Divine Nature, approved to the world by miracles, signs, and wonders.' As Moses was, so Christ; Moses divided the sea as dry land, Christ walked upon it; Moses healed the bitter waters that were sick, Christ raised the dead: all the prejudice is, that he changed the Law of Moses into the rites and institutes of the Christian religion. Answer: That was necessary the substance being once come, that the shadows and ceremonies should be abolished; and besides, these were proper and peculiar to one nation in the world, namely Judaea; the exercise permitted but in one only place of that country, namely Jerusalem; there they were all to repair three times each year; but the Messiah's Law was to be common to all men, serves for all countries, times, places, persons, for he was to be the Light of the Gentiles as well as the Glory of his people Israel, how should nations so far distant from Jerusalem repair three times every year; or a woman dwelling in England or America repair there for purification after every childbirth (Leviticus 12). When Moses delivered the Law to them (Deuteronomy 18:15), 'The Lord your God will raise you up a Prophet like to me, to him you shall hearken.' And the prophets when they prophesy of his Law (Isaiah 2:3), 'The Law shall go forth out of Zion, and the word of God from Jerusalem.' Moses's Law was published from Sinai, not from Zion; but the preaching of the Gospel began at Jerusalem, and from there was spread over all the world. Again it is said (Isaiah 42:4), 'The Isles shall wait for his Law'; that is, the maritime countries. I pursue it no farther now.

To us Christians. Our religion is true — oh let us be true in the profession of it; otherwise it will little help us in the day of our accounts (2 Thessalonians 1:8), 'Taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ.' You stand upon the vantage ground, but are not taller in stature than heathens and Jews. Disciples in name, not in deed (John 8:31): 'If you continue in my words, then are you my disciples indeed': Christians of letter, not of the Spirit. Oh, reverence Christ, if Moses and Elijah did him homage. When we have found Truth let us look after Life; and having owned the true religion express the power of it.

2. The next thing we learn is the necessity and value of Christ's Death. For Moses and Elijah insist upon his decease at Jerusalem; which quite contradicts the Jewish deceit and establishes the Christian hope. The Death of Christ for our Redemption is the great article of the Christian faith, the thing foretold and prefigured by Law and Prophets (Luke 24:44) and the ground of our comfort and peace (Isaiah 53:4-5), 'Surely he has borne our griefs, and carried our sorrows, yet we did esteem him stricken, smitten of God and afflicted.' 'But he was wounded for our transgressions, he was bruised for our iniquities, the chastisement of our peace was upon him, and with his stripes are we healed.'

Let us consider: 1. The notions by which Christ's Death is set forth.

2. The necessity of it.

First, the notions by which Christ's death is set forth. Two solemn ones: a ransom; and, a mediatorial sacrifice.

1. A ransom; [illegible] (Matthew 20:28), [illegible] (1 Timothy 2:6), 'Who gave himself a ransom for all.' A ransom is a price given to a judge, or one that has power of life and death, for to save the life of one capitally guilty, or by law bound to suffer death, or some other evil and punishment. This was our case, God was the supreme Judge, before whose tribunal man stands guilty, and liable to death; but Christ interposed that we might be spared (Job 33:24), 'Deliver him from going down to the pit, for I have found a ransom.' There is a price or recompense given in our stead.

2. A mediatorial sacrifice (Isaiah 53:3): 'When you shall make his soul an offering for sin' (Ephesians 5:2): 'Christ has loved us, and has given himself for us an offering and a sacrifice to God for a sweet smelling savor.' He has undertaken the expiation of our sins, and the propitiating of God; God's provoked justice would not acquit the controversy it had against us, till it were appeased by a proper sacrifice (1 John 2:2): 'He is the propitiation for our sins.'

Secondly, the necessity of it.

1. The sins and guilty fears of mankind needs such a remedy; we are naturally sensible that the punishment of death is deserved and due to us by the law of God (Romans 1:32): They which commit such things are worthy of death. Now these fears are not easily appeased (Micah 6:6-7): Wherewith shall I come before the Lord, and bow myself before the high God? Shall I come before him with burnt-offerings, with calves of a year old? Will the Lord be pleased with thousands of rams or with ten thousands of rivers of oil? Shall I give my first-born for my transgression, the fruit of my body for the sin of my soul? Christ came and died to free us from them, that we might serve God cheerfully (Hebrews 2:14-15): Forasmuch then as the children are partakers of flesh and blood, he also himself took part of the same, that through death he might destroy him that had the power of death, that is the devil. (Hebrews 9:14) How much more shall the blood of Christ, who through the eternal spirit offered himself without spot to God, purge your consciences from dead works to serve the living God.

2. The glory of God requires it.

1. To declare his justice (Romans 3:25-26): Whom God has set forth to be a propitiation through faith in his blood, to declare his righteousness, for the remission of sins that are past, through the forbearance of God. To declare, I say, at this time his righteousness, that he might be just, and the justifier of him which believes in Jesus. If God will pardon sin, there must be a fit means to keep up the honor of his justice, and the authority of his law; for sin is not a wrong done to a private party offended, but a disobedience to authority, and disturbs the order of government.

2. To declare his holiness, that he is a pure and holy God hating sin. This was demonstrated in the sufferings of Christ, and the dear rate at which it was expiated: for if this was done in the green tree, what shall be done in the dry.

USES.

1. Oh then be affected with this great mystery, the death which the Son of God accomplished at Jerusalem; look upon it under a double notion, with respect to his Father's command, it was an act of obedience, carried on with such humility, patience, self-denial, resignation of himself to God, charity, pity, as the like cannot be done by man or angel (Romans 5:19): by the obedience of one many were made righteous. (Philippians 2:7) He humbled himself, and became obedient to the death, even the death of the cross; this commends obedience to us. It was an act of love (Galatians 2:20): Who loved me and gave himself for me. (Revelation 1:5) To him that loved us, and washed us from our sins in his blood. He thought no price too dear for our salvation; let us love him again who loved us first (1 John 4:19): We love him because he first loved us. And be contented to suffer with him and for him, that we may enter into his glory (Romans 8:17): If so be that we suffer with him, that we may be also glorified together, if he call us to that.

2. Feel the virtue of it in heart and conscience. In heart, by our dying to sin, then we are planted into the likeness of his death (Romans 6:5): They that are Christ's have crucified the flesh with the affections and lusts thereof (Galatians 5:24). Who his own self bore our sins in his body on the tree, that we being dead to sin should live to righteousness. Then glory in it (Galatians 6:14): God forbid that I should glory save in the cross of our Lord Jesus Christ, by whom the world is crucified to me, and I to the world. In conscience (1 John 5:10): He that believes in the son of God has the witness in himself, &c. (Hebrews 12:24) And to Jesus the mediator of the new covenant, and to the blood of sprinkling that speaks better things than the blood of Abel; does it appease our guilty fears, and purge our consciences from the stain and guilt of sin.

3. The state of future glory and felicity.

1. The dead in the Lord are not perished, but live for ever with God in Heaven; for here they appear long after their departure hence (Luke 20:38): He is not the God of the dead but of the living, for all live to him. They all live to God though they are gone out of the sphere of our commerce; they have another life with God. Now fix this in your hearts, for many carry it so as if there were no immortality or life to come; we do not vanish into the air when we die; Moses is somewhere, and Elias somewhere, in the hand of God, and can appear when God will have them.

2. The saints appeared in a true, and in their own bodies, to establish the faith of the resurrection; their bodies were reserved for this use; one of them was already in glory in soul and body, the other now raised out of the dust after many years burial; and why cannot God gather up our dust again and enliven it, that we may accompany Christ at his coming.

3. This instance shows also the degrees of glory. All the saints have their portion in bliss, but not a just equality. Moses and Elias appeared in glory, not Enoch; nor were any of the rest admitted to this solemnity. Here were three choice disciples, when the rest stood at a remote distance; so two glorified saints, but the rest not admitted to this honor, but stood waiting for his glorious ascension. There is difference on earth in the worldly state, some have greater riches, honors and dignity than others; difference in the church, both in gifts and graces; indeed a difference in Hell, some have a hotter, others a cooler punishment; so in Heaven, according to eminency in holiness and faithfulness with God; otherwise there would not be a suitableness in God's dispensations.

4. The perfect subjection of the glorified spirits to the will of God, either to remain in the vision of God, or to be employed in the service of their Redeemer; we should think that a self-denial, which they count a happiness, to come from Heaven to Mount Tabor; they take up, or lay down a body, as God pleases. Heaven is a state not only of perfect happiness, but of exact conformity to God.

5. We shall have the company of the blessed saints in heaven. The disciples here did not only enjoy the company and sight of Christ, but the company and sight of Moses and Elijah, being glorified saints; so in the heavenly life (Matthew 8:11). It is made a part of our blessedness in the kingdom of God, to sit down with Abraham, Isaac and Jacob; and (Hebrews 12:23) you are come to the general assembly and church of the first-born, which are written in heaven, and to God the judge of all, and to the spirits of just men made perfect. Here we are joined to them by faith and hope; there by sight and fellowship. The company of wicked men is now grievous and tedious to us (Ezekiel 2:6), but we shall have better company hereafter. Here we often part with our choicest friends and acquaintance, but there we shall meet and never part more. It is not to be imagined but that we shall have the comfort of our glorified fellow creatures. The body has its objects and felicity fit for a body.

6. The saints shall know one another, as the disciples knew Moses and Elijah, though not by countenance, having never seen them before, but by revelation. Christ told them who they were, and we who have known before our old acquaintance shall know them again. Memory is not abolished, but perfected; we shall make one body, one society; now we shall not converse as strangers. Abraham knew Lazarus (Luke 16:25). Ministers (1 Thessalonians 2:19): What is our hope or joy or crown of rejoicing, are not even you in the presence of our Lord Jesus Christ at his coming. Christ's argument (Luke 16:9): Make to yourselves friends of the mammon of unrighteousness, that when you fail they may receive you into everlasting habitations. Angels know not only themselves, but all the elect now; how else do they minister about them? They know the least believer (Matthew 18:10): Take heed that you offend not one of these little ones, for I say to you, that in heaven their angels do always behold the face of my Father which is in heaven. And they are at length to gather them from the four winds (Matthew 13:41): The son of man shall send forth his angels, and they shall gather out of his kingdom all things that do offend.

7. The conference of the blessed saints: we shall be with them, speak to them, hear them speak to us, though not after an earthly manner. We have now bodies, and so tongues and lips, which are the instrument of speech; ears, which are the instruments of hearing. Now these would seem vain, and to no purpose, if there were no use of speech and hearing. It was a blessed thing for Peter, James and John, to stand by and hear the conference between Christ, Moses and Elijah (1 Kings 10:8): Happy are your men, happy are these your servants which stand continually before you, and hear your wisdom. Much more may it be said here.

Use. Well then, Christian religion is true, Christ's death necessary, eternal life certain. Oh let our time, and hearts and care be taken up about these great and glorious things. Meditate on them, seek after them. First begin with the sureness of Christian doctrine, that you may lay a good foundation that Christ is the teacher of the Church, who has brought life and immortality to light through the Gospel (2 Timothy 1:10). Then penitently sue out your pardon, in the name of Christ, depending on the merit of his death, and make this eternal life and happiness your choice, and the scope of your life and conversation (2 Corinthians 4:18): While we look not at the things which are seen, but at the things which are not seen, for the things which are seen are temporal, but the things which are not seen are eternal.