Christ my Son, whom I have commissioned to be the great Prophet and Teacher of my church: therefore adore him as my Son, believe in him as your Saviour, and hear him as your Lawgiver. He honours Christ most, that obeys him best. The obedient ear honours Christ more than either the gazing eye, the adoring knee, or the applauding tongue. This is my beloved Son, hear him. 6 And when the disciples heard it, they fell on their face, and were sore afraid. 7 And Jesus came and touched them, and said, Arise, and be not afraid. 8 And when they had lifted up their eyes, they saw no 9 And as man, save Jesus only. they came down from the mountain, Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead. Observe here, 1. The effect which this voice from heaven had upon the apostles, it cast them into a passion of horror and amazement. They were sore afraid, and fell on their face. Learn hence, That such is the majesty and glory of God, that man in his sinful state cannot bear so unto them, Arisc, be not afraid, did by his Spirit breathe life and convey strength into their souls, to enable them to arise. Observe, 4. The strict injunction given by Christ to his disciples, not to publish or proclaim this vision till after his resurrection, for two reasons: 1. Lest it should hinder his passion; for had the rulers of the world known him to be the Lord of life and glory, they would not have crucified him: therefore Christ purposely concealed his deity, to give way to his passion. 2. Christ being now in a state of humiliation, would have his majesty veiled, his glory concealed, and consequently forbids that the glorious vision of his transfiguration should be published, and accordingly charges his disciples, that they tell the vision to no man till he was risen. As if Christ had said, Tell no man the things which you have seen: not the residue of the disciples, they that be not troubled that they were not admitted to see with you; nor those believers who now follow me, they that be not scandalized at my sufferings after so glorious a transfiguration. 10 And his disciples asked him, saying, Why then say the scribes that Elias must first come? 11 And Jesus answered and said unto them, Elias truly shall first come, and 12 But I say restore all things. unto you, that Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them. 13 Then the disciples understood that he spake unto them of John the Baptist. Here we have the disciples' question, and our Saviour's answer. They ask our Saviour, how the observation of the Jewish doctors holds good, that Elias must come before the Messias come? We see the Messias, but we see no Elias. Our Saviour answers, That Elias was come already: not Elijah in person, but one in the spirit and power of Elias: one of his spirit and temper, to wit, John the Baptist, who was prophesied of under the name of Elias. And indeed great was the resemblance between the Elias of the Old Testament, and of the New, namely, John the Baptist: they were both born in bad times; they were both zealous for God and religion; they were both undaunted reprovers of the faults of princes; and they were both hated and implacably persecuted for the same. Learn, That hatred and persecution, even unto death, has often been the lot and portion of such as have had the zeal and courage to reprove the faults of princes: Elias is come, and they did unto him whatsoever they would. 14 And when they were come to the multitude, there came to him a certain man, kneeling down to him, and saying, 15 Lord, have mercy on my son; for he is lunatic, and sore vexed: for oft-times he falleth into the fire, and oft into the water. 16 And I brought him to thy disciples, and they could not cure him. Observe here, 1. A sick patient brought to Christ, the great Physician, for cure and healing. A lunatic, that is, a person at eertain times of the moon afflicted with the falling sickness. 2. This sickness of his was aggravated by Satan, who bodily possessed him, and cruelly cast him into the fire and into the water, but rather for torture than despatch. O how does Satan, that malicious tyrant, rejoice in doing hurt to mankind! Lord, abate his power, since his malice will not be abated. Observe, 3. The person that brought him forth for cure; his compassionate father, who kneeled down and cried out. Need will make a person both humble and eloquent. Every one has a tongue to speak for himself; happy is he that keeps a tongue for others. 4. The physicians that he was brought unto; first, to the disciples, and when they could not cure him, then to Jesus. We never apply ourselves importunately to the God of power, till we be gin to despair of the creature's help. 17 Then Jesus answered and said, O faithless and perverse generation! how long shall I be with you? how long shall I suffer you? Bring him hither to me. These words are a severe rebuke given by Christ to his own disciples. Where observe, The persons upbraided, his disciples; and the sin upbraided with, unbelief. O faithless generation! Yet was it not the total want of faith, but the weakness and imperfection of faith, that they were upbraided with, and reproved for. Hence learn, 1. That secret unbelief may lie hid and undiscerned in a person's heart, which neither others nor himself may take any notice of, until some trial doth discover it. The disciples were not sensible of that unbelief which lay hid in them, till this occasion did discover it. Learn, 2. That the great obstacle and obstruction of all blessings, both spiritual and temporal, coming to us, is our unbelief: O faithless generation! Others conceive that these words were not spoken to the disciples, but to the scribes, which St. Mark, chap. ix. says, at this time were disputing with Christ's disciples, and perhaps insulting over them, as having found out a distemper which could not be cured by Christ's name and power; and these he called now, as he had done heretofore, a generation of vipers. 18 And Jesus rebuked the devil, and he departed out of him: and the child was cured from that very hour. Observe here, With what facility and ease our Saviour cured this poor man, who was bodily possessed by Satan: with one word speaking he delivered the distressed person from the malice and power of Satan. Thence learn, That how long soever, and how strong soever, Satan's possession has him out both easily and speedily. been in a person, Christ can eject and cast 19 Then came the disciples to Jesus apart, and said, Why could 20 And not we cast him out? Jesus said unto them, Because of your unbelief: for verily I say unto you, if ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you. 21 Howbeit this kind goeth not out, but by prayer and fasting. Observe here, How ashamed the disci ples were of this open rebuke given them by their Master; they privately ask him the cause of their ill success, why they could not cast out Satan, according to the power promised them to work miracles? Our Saviour tells them, that their power to work this miracle now failed them, for a double reason. 1. For their unbelief; by which we are to understand the weakness of their faith, not the total want of faith. 2. Because they neglected the special means appointed by God in order to that end; to wit, fasting and prayer: that is, a fervour of devotion, joined with faith and fasting. Thence learn, That fasting and prayer are two especial means of Christ's appointment, for the enabling us victoriously to overcome Satan, and to cast him out of our selves and others. We must set an edge upon our faith by prayer, and upon our pray er by fasting. Quest. But what are we to understand by faith as a grain of mustardseed? Ans. 1. Some do thereby understand a faith that groweth and increaseth as a grain of mustard-seed, or a faith as strong and active in the heart as mustard-seed is on the palate. And by removing mountains, understand the performing things that are most difficult: as if Christ had said, Did your faith increase as a grain of mustard-seed grows, it would enable you to surmount all difficulties whatsoever. 2. Others, by faith as a grain of mustard-seed, understand the least degree of sincere faith on God, it being a proverbial speech among the Jews, used pro re minimá, for the least thing; as if Christ had said, " Had you the least measure of that faith which casts out fear and doubting of success in the discharge of your office, you might perform things most difficult, and even this faith in its effects would be most mighty." Dr. Whitby. 22 And while they abode in Galilee, Jesus said unto them, The Son of man shall be betrayed into the hands of men; 23 And they shall kill him, and the third day he shall be raised again. And they were exceeding sorry. Observable it is, how frequently our Saviour forewarned his disciples of his approaching sufferings. All was little enough to arm them against the scandal of the cross, and to reconcile them to the thoughts of what he was to suffer for them, and they were to suffer with him. Learn, That we can never hear too much of the doctrine of the cross; nor can we too often be instructed in our duty to prepare for a suffering condition. As Christ went by his cross to his crown, from a state of abase ment to a state of exaltation, so must all his disciples and followers likewise. 24 And when they were come to Capernaum, they that received tribute money came to Peter, and said, Doth not your master pay tribute ? 25 He saith, Yea. And when he was come into the house, Jesus prevented him, saying, What thinkest thou, Simon? of whom do the kings of the earth take custom or tribute? of their own children, or of strangers? 26 Peter saith unto him, Of strangers. Jesus saith unto him, Then are the children free. 27 Notwithstanding, lest we should offend them, go thou to the sea, and cast an hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a piece of money: that take, and give unto them for me and thee. Observe here, 1. The question put to St. Peter: Doth your Master pay tribute? This tribute-money originally was a tax paid yearly by every Jew to the service of the temple, to the value of fifteen pence a head. But when the Jews were brought under the power of the Romans, this tribute-money was paid to the emperor, and was changed from an homage-penny to God, to a tribute-penny to the conqueror. The collectors of this tribute-money ask Peter, whether his Master would pay it or not? Observe, 2. The answer returned, positively and suddenly, He does pay. Peter consults not first with our Saviour, his readiness to render to all their due, he whether he would pay it; but knowing says, Yes. There was no truer Pay-Master of the king's dues, than he that was King of kings. He preached it, and he practised it: Give unto Cæsar the things that are Cæsar's. Yet observe, 3. Our Saviour insinuates his own exemption, privilege, and freedom, from paying this tributemoney, as he was the Son of God, the universal King; subjects pay tribute, but kings' children are free. Though Christ was free from paying tribute by a natural right, yet he would not be free by a voluntary dispensation. Therefore observe, To prevent all scandal and offence, he works should go unpaid. Whether Christ by his a miracle, rather than the tribute-money almighty word created this piece of money in the mouth of the fish, (which was half a crown for himself and St. Peter, who had an house in Capernaum, and was there to pay his toll,) or whether Christ caused the fish to take up this piece of money at the bottom of the sea, is not necessary to inquire, nor possible to determine. Our duty is, 1. Reverentially to adore that omnipotent power, which could command the fish to be both his treasurer to keep his silver, and his purveyor to bring it to him. 2. Industriously to imitate his example, in shunning all occasions of offence, especially towards those whom God has placed in sovereign authority over us. Observe, lastly, The poverty of our holy Lord, and his contempt of worldly wealth and riches: he had not so much as fifteen pence by him to pay his toll. Christ would not honour the world so far as to have any part of it in his own possession. The best man that ever lived in the world had not a penny in his purse, nor an house to hide his head in, which he could call his own. CHAP. XVIII. AT the same time came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven ? Notwithstanding our blessed Saviour had so often told his disciples that his kingdom was not of this world, yet they still dreamt of a temporal and earthly kingdom, which he, as the Messias, should show forth the glory of; in which there should be distinct places of honour and offices one above another; and accordingly at this time, the ambition of the disciples led them to inquire of our Saviour, who should have the chief place of honour and dignity under him in that his kingdom? who should be the principal officers of state? concluding it must be some of them, though they could not agree who were fittest for those high posts of honour and service. Learn hence, That the best and holiest of men are too subject to pride and ambition, to court worldly dignity and greatness, to affect a precedency before, and a superiority above, others: the disciples themselves were tainted with the itch of ambition, which prompted them to inquire of their Master, who should be the greatest in his kingdom of the church. 2 And Jesus called a little child unto him, and set him in the midst of them, 3 And said, Verily I say unto you, except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. Our Saviour, intending to cure this pride and ambition in his disciples, first preaches to them the doctrine of humility, and to enforce his doctrine, he sets before them a little child, the proper emblem of humility; assuring them, that unless they be converted, or turned from this sin of pride and ambition, and become as a little child in lowliness of mind and contempt of worldly greatness, they cannot be saved. Learn hence, 1. That no sins are more odious and abominable in the sight of God, than pride and ambition, especially amongst the ministers of the gospel. Learn, 2. That persons already converted do stand in need of further conversion: they that are converted from a state of sin, may want to be converted from a particular act of sin: this was the disciples' case here; they were turned from a course of sin, but they wanted a conversion from a particular act of sin, to wit, from ambition. Learn, 3. That conversion, though sincere, may be very imperfect. Converts still have remains of corruption, some lust often breaking forth, which they must take special care to resist and subdue. 4 Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven. As if our Lord had said, "That apostle, or that minister, who thinks as meanly of himself as a little child, and is humble and lowly in his own esteem, he deserves the highest place of dignity and honour in my church." Note, That the truly humble person, who is freest from affecting preeminency, is most worthy of the highest dignity and eminency in the church of God; and, in the account of Christ, the way to be honourable is to be humble. "Before honour is humility." 5 And whoso shall receive one such little child in my name, receiveth me. 6 But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea. humblest persons should be always highest in his esteem, he next declares how exceeding dear and precious such christians are to him, who resemble little children in humility of heart, and innocency of life: assuring the world, that whatever kindness and respect is showed to such for his sake, he reckons shown to himself; and all the disrespect and unkindness which is offered to them, he accounts as done unto Our Saviour having declared that the himself; so near is the union, and so dear the relation, betwixt Christ and his members, that whatever good or evil is done unto them, he reckons as done unto himself. 7 Woe unto the world because of offences! for it must needs be that offences come; but woe to that man by whom the offence cometh! Two things are here observable: 1. The necessity of scandalous offences: It must needs be that offences come. 2. The misery and mischief that comes by them: Woe unto the world because of offences. Woe unto such as give offences; this is, Væ indignantis, the woe of one denouncing and woe to such as stumble at offence given; this is Væ dolentis, the woe of one lamenting. From the whole, note, 1. That scandals, or offensive actions in the church of Christ, will certainly fall out amongst those that profess religion and the name of Christ; offences will come: their necessity is partly from the malice of Satan, partly from the wickedness and deceitfulness of men's own hearts and natures, God permitting those to have their natural effects. 2. That scandalous and offensive actions from such as profess religion and the name of Christ, are baneful and fatal stumbling-blocks to wicked and worldly men. 3. That the offence which wicked men take at the falls of the professors of religion, to the hardening of themselves in their wicked practices, is matter of just and great lamentation: Woe unto the world because of offences! 8 Wherefore, if thy hand or thy foot offend thee, cut them off, and cast them from thee: it is better for thee to enter into life halt or maimed, rather than having two hands, or two feet, to be cast into everlasting fire. 9 And if thine eye offend thee, pluck it out, and cast it from thee it is better for thee to enter into life with one eye, rather than having two eyes to be cast into hell-fire. This command of Christ is not to be understood literally, as if it were our duty to maim our bodily members; but the exhortation is, to cut off all occasions that may betray us into sin; and to mortify our darling and beloved lusts, though as dear to us as our right eye. Learn, 1. That sin may be avoided: it is our duty to avoid what ever leads unto it, or may be the instrument or occasion of it. 2. That the best way to be kept from the outward acts of sin, is to mortify our inward affection and love to sin. our bodily members may be preserved, for If our love and affection to sin be mortified, they will no longer be weapons of sin, but instruments of holiness. 10 Take heed that ye despise not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven. Observe here, 1. A cautionary direction given by Christ to the men of the world concerning his members; Take heed that you do not offend one of my little ones, that is, that ye do not undervalue and neglect, much less injure and afflict them. 2. A reason assigned, Because their angels being constantly and immediately in the presence of God, are perpetually ready to execute his will, by revenging any wrongs and injuries done unto his friends and children. Learn, 1. What is the office and employment of the glorious angels; namely, to be the immediate attendants upon the royal person of the Supreme King and Sovereign of the world. Learn hence, 2. In what esteem good men are with God, and what a mighty regard he has for the meanest of his children, that he commits the care and preservation of them to the holy angels, who are nearest to him, and in highest favour and honour with him. It is St. Jerome's note upon this place, That great is the dignity of these little ones, seeing every one of them from his birth has an angel others think that the opinion of a tutelary delegated to preserve him. But though angel, or of one particular angel's having the custody of one particular saint, as his continual charge, has not a sufficient foundation in the holy Scriptures; yet all the angels in heaven are ministering spirits to them; and though they do not always before the face of God,) yet it is to receive attend upon their persons, (for they stand his commands, either to help them in their exigences, or punish those that injure them. 12 11 For the Son of man is come to save that which was lost. How think ye? If a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which |