Twenty-Five Sermons, Sermons 2 · Sermon 5

Twenty-Five Sermons · Sermons 2 · Sermon 5

p. 93THE FIFTH ABSERMON ON

S. LUKE ix. 33.

And it came to pass, as they departed from him, Peter said unto Iesus, Master, it is good for us to be here, and let us make three Tabernacles, one for Thee, and one for Moses, and one for Elias; not knowing what he said.

WE have seen the Entertainment that the Apostles gave to this glorious Transfiguration; First, In their weakness and indisposition. DSecondly, In their more attentive view and contemplation. Now follows,

Thirdly, Their manner of Entertainment, in a sudden, and passionate, and affectionate Suit and Petition.

The Text then represents that Effect which this glorious Appearance wrought in the Apostles. This ravishing joy stirs up in them a sudden, passionate Suit, and Request, for a constant enjoying of this glorious Vision. And it stands upon three particulars:

1. Is the occasion of this Request; that is, the departing, and withdrawing of Moses and Elias; As they departed from him.

2, Is the summ and substance of their Request; specified,

1. In the person who makes it, Peter: Peter said.

2. In the person to whom it is tendred, to Christ; Iesus, Master.

p. 943. The Request it self. In it,

1. A motion for continuance; It is good for us to be here.

2. A proffer of service to further this continuance, And let us make three Tabernacles, one for Thee, and one for Moses, and one for Elias.

3. The censure of this Request; what judgement the Holy Ghost passes upon it; it was unwarrantable, unadvised; Not knowing what he said.

First, The occasion of this Request; The departure of Moses and Elias. These two Saints now withdraw themselves from this glorious Appearance, and betake themselves to those Eternal BHabitations, from whence they were called to attend our Saviour.

The Reason, and Purpose of this present departure, and leaving Mount Tabor, may be given in divers congruities:

1. Respectively to themselves.

2. Respectively to Christ.

3. Respectively to the Apostles.

I. Respectively to themselves: They departed:

1. Quia officio functi; They have performed that service Cfor which they were sent; they had testified of Jesus his Deity, and Mediatourship; done homage to him as their God, and Saviour. Having performed this service, they depart from him, and leave the world. It represents to us the date of the Saints continuance with us; they have their employment, and having finished that work, they are removed and withdrawn from us. Till Moses hath done his work, no weakness nor decay appeared in him; when that time is finish'd, no strength can prolong him. Elias must not be weary of his life, till he hath finished his course; when that is accomplished, he is fetched away presently. The Saints, in this respect, Dare like to Iacob's vision of Angels; they were all Ascendentes, & descendentes, non commorantes. As S. Chrysostom, comparing those two places in the Acts; first S. Paul's escaping in a basket out of Damascus, Acts ix. 24. and his resolute going to Ierusalem, Acts xxi. 13. observes, till S. Paul had done his work, he shifts for his life; when he had finished it, he offers himself to death. It is the condition of all the Saints, Having served their generations, according to the counsel of God, they are withdrawn, and no more converse with us. As a faithful servant makes no lingring, or delays, but being sent, and having dispatched his business, as Elizaeus-servant, Esalutes no man, but returns back again. We wish the continuance of the Saints with us: No, they have their work set them, their time set them, and having accomplished that, they must not fix here; but return to him whose Agents and Servants p. 95they are. Moses and Elias discharging their Office of Attestation Ato Christ, are called into heaven again; They departed.

2. Quia à visione removendi; They have a view of Christ Incarnate, but they must not yet fully and constantly enjoy him, but transiently, and so depart from him. Their joy in heaven will not be full, till Christ be there at his glorious Ascension. Now they are graced with this temporary enterview, and withdrawn from it. Even the glory of the Saints in heaven is thus dispensatively, and by degrees, vouchsafed unto them. They in heaven lived in expectation of this blessed Appearance: and, till then, lissening, and looking to see their Saviour; they cry, BHow long, Lord, how long? As before his Descention, the Saints on earth cried, Oh that thou wouldst bow the heavens, and come down! So they in heaven were wishing, Oh that the heavens might open to receive him back again. Their full consummation will not be made perfect, till we, with Christ, be caught up in the clouds. They are, Sub Altare, non super Thronos. They are cloathed in Whites, Sed nondum Duplicibus induuntur; they must wait for that accomplishment. We are in Tabernaculis, they in Atriis, but not in Thronis.

3. Quia ad statum redituri; Because they were to return to their former state. This their Appearance on earth was Extraordinary, and Miraculous, by special Dispensation; but their Abode and Mansion, that's in heaven. The presence of the Saints departed, is not to be expected, nor imagined, but onelyonly in these cases of Miraculous Employment. There is not onelyonly a gulph of Separation 'twixt hell and heaven, but a distance of Separation also 'twixt heaven and us. We have heard, in Popery, of the many Walkings and Appearances of the Saints departed: But they are all of them dreams of deceived Men, or lyes of deceiving DDevils, except this Appearance. There is no conversation of dead men on earth. Lazarus must not leave Abraham's bosome not to ease Dives, not to convert his brethren. What is said of Christ, is true of the Saints, Whom the heavens must contain. They go from hence, and are seen no more. They departed,

II. Respectively to Christ.

1. They depart from Christ, Gloriam deposituro: This Attendance and Service done to Christ by these Saints, it is but temporary, and to cease; and so these glorious Spirits, having Ehonoured him with their presence, are sequestred from him. As Christ assumed this Transfiguration, so now he resumes his state of Abasement. When he is invested with his full Glory, then they follow the … wheresoever he goes. Now he leaves his glorious guard of Angels, and Saints, and sorts himself with mortal, p. 96weak, contemptible men. This Transfiguration, it was Actus AGloriae, but not Status. As to Moses and Elias he shews his Glory as he passeth by them; they saw but his back-parts; but till his full Consummatum est, he puts himself into the exercise of his Humiliation.

2. They depart from him, In Ecclesia permansuro. Moses and Elias, they have their limited time, but they must vanish; Christ, he abides in his Church, and remains for ever. The Ministery of the Law by Moses, and the Prophets, it was but till The time of Reformation, Heb. ix. 10. but when Christ is manifested, and he assumes the regiment of his Church, then he is the only BGovernour and Master. The servant abides not in the house for ever, but the Son abideth for ever, Ioh. viii. 35. They served to usher in Christ into the world; and, he being present, they vail, and give place. The Law was dated, and limited; but the Gospel, 'tis An everlasting Gospel, Rev. xiv. 6. Divers ways he spake unto the Fathers, in times past, by the Prophets; but now by his Son, Heb. i. 1, 2. And there are none to come after him. These gave light, as A candle shining in a dark place, 2 Pet. i. 19. Lucerna & accendi debet, & extingui potest: Christ is as the bright Day-star, nay, as the glorious Sun. Floruit hoc semen in figuris; prodeunte Cfructu, flos decidit. S. Iohn's acknowledgement, suits Moses, and all the Prophets, He must increase, but I must decrease, Ioh. iii. 30. Old things are passed away, all things become new.

III. This departure of them is respectively to the Apostles,

1. To teach them, that this Revelation, and Vision of Glory, is not to be perpetual. The Apostles are loth to leave heaven, and to relinquish this happiness: Yes, but though they have a ravishing enterview, yet they must be parted. Ioseph's brethren were invited to dine with Ioseph, but yet they must back again into Canaan, to their charge and families, and not abide Dthere till all come with them. So, the Saints have some ravishing apprehensions; and are lift up, many times, in the sweetness of Gods favour, even to the heavens; they are among the Angels, but it is not lasting. Secundum hanc gratiam, recessurus accedit, & recedit accessurus. These joys are transient, we cannot sit by them. S. Aug. on those words, Let the hearts of those rejoyce that seek the Lord, tells us, We must onelyonly have, Gaudium quaerentium, non comprehendentium. Thus Christ appear'd, and soon after vanished. They depart,

2. Quia ad Scripturas remittendi; These Saints leave them to the ordinary set course of the holy …. For extraordinary Assurance, they hear Moses and …lias; but for the ordinary standing course of Religion, To the Law, and to the Testimony. p. 97We have a more sure word of the Prophets, saith S. Peter, Acomparatively to this Vision. God may visit us with miraculous Revelations; but that which we must stick to, is the life of Faith, and food of the Scriptures. For a while, the Israelites were fed with Manna; but in Canaan they must feed upon the fruits of the land. Lazarus must not go to Dives his brethren, They have Moses and the Prophets, let them hear them, Luke xvi. 29. We have S. Paul, S. Peter, Christ, all, in the Scripture. They depart,

3. That the Apostles, Uno Christo contenti sint. The presence of these Saints is refreshing; but yet though they vanish, BChrist's presence is sufficient. As Christ said, All ye shall leave me alone, and yet I am not alone, because the Father is with me, Ioh. xvi. 32. So, if all other sweet societies break, yet it is enough if Christ abide with us. Rather be with Christ in a dungeon, then in heaven without him. We never prize Christ sufficiently, till he be to us instead of all comforts. Let us be sequestred from all the Saints, Abraham knows us not, Israel acknowledgeth us not, Esa. lxiii. 16 but thou art our Father, our Redeemer. Christ must be so;

1. For Faith and Doctrine, onelyonly Christ. Papists have Ctheir Saints, and sue to them; we have no such services, they are out of our sight; onelyonly Christ is with us.

2. For matter of Comfort; How often do we lose the society of Saints, and those refreshing fellowships? Yet if Christ abide with us, if we enjoy his company, it is enough. Whom have I in heaven but thee? And there is none upon earth that I desire besides thee, Psal. lxxiii. 25. The Sun alone is more cheering, and refreshing, Dthen all the Stars in the firmament; so is Christ, then all the Saints.

So much for the Occasion. Come we

Secondly, to the summ and substance of their Request; specified

1. In the Person, who makes it; Peter. No doubt, the two other were much affected with this Glory; but Peter is most fervent, and forward, and breaks out into this Passion. We finde not any act of forwardness in Peter, but it is made by the Papists an Argument of Precedeny. Bellarmine reckons up twenty Arguments of his Prerogative. If Christ do but enter into Peter's EBoat, it is to invest him in a Supremacie. Whereas, not Supremacy, but Fervency, and sometimes Infirmity, often makes him outstrip his fellow-Apostles.

1. A little before this Transfiguration, Matth. xvi. he was Primus in Infidelitate; Christ must not dye, vers. 22.

p. 982. In this Transfiguration, he was Primus in Infirmitate. Peter, Ahe was asleep, Signantèr; Primus in Temeritate, he breaks out first in this hasty motion. But as S. Peter's personal Infirmities are not imputable; so neither are his personal Graces communicable, nor his personal Prerogatives, hereditary. This Motion is specified,

2. In the Person to whom it is made; Iesus, Master: and conceive it in two expressions;

1. It is directed to Christ, not to Moses, or Elias; they make no Prayer, Motion, Suit to them; there is no entercourse or speech 'twixt the Apostles, and these Saints: purposely, all parley, Bor conference; much more, Prayer and Invocation, is omitted, and restrained. You are come to the spirits of just men made perfect, and to Iesus the Mediatour, Heb. xii. 23, 24. Prayers to Saints departed, are unlawful. They are not to be made,

1. Not to Saints absent; Quia Oratio est actus Rationis; and it is a vain thing to Invocate those who are absent. Nay,

2. Not to present Saints; Quia Oratio est actus Religionis. All our Supplications must be thus directed, Iesus, Master: None is our Master-Iesus, but he.

2. It is directed to Christ, even concerning Moses and Elias: Peter being desirous of their stay, he begs it of Christ; accounting these Saints at his pleasure, for stay, or departure. He is Commander, and Governour of all in heaven, and in earth. His Command cited them, his Pleasure dismisses them, his Word can stay them; in all things he must foreign. The Angels are his Attendants; Legions of Devils are at his Command; the highest Saints are at his beck: As Pharaoh to Ioseph, Without thee shall no man lift up his hand, or foot, in all the land of Egypt, Gen. xli. 44. So, God hath authorised Christ; no Saint, or Angel, but must Dattend his Pleasure. Worship him all ye Saints.

Thirdly, Come we to the Request it self: And in it,

I. Of the Motion for Continuance; Bonum est nobis esse hic; It is good for us to be here. This is a mix'd Motion: And let us consider in it, Quae vera, & bona; and then when we come to the Censure, we will consider, Quae temerè, & inepté.

In this Motion for Continuance, there are several Truths, and very considerable:

1. Primò territi, nunc gaudio affecti; First, we saw them cast into a kind of Astonishment, In somno ecstatico; now see it Eends in Joy and Comfort. It is the order of Gods making himself known; first, to strike us with fear, to bring us to comfort; first, Astonishments; then, Consolations. Thus he dealt with Mary: first, she was afraid; then, she was raised to Sing her Magnificat. p. 99So, with Zechary: So, with the Shepherds. The Devil, on the Acontrary, he breeds false joys, but leaves true terrours in the soul. That's one Considerable.

2. Societas Sanctorum semper desideranda. Peter was loth to leave the Company, and Society of these holy men. Oh! It is good to be here always. The Communion of Saints, it is a great part of heaven: You are come to the Assembly of the First-born; to the spirits of just men made perfect. David professes, Psal. xvi. 3. All his delight is in the Saints on earth. Ill company is a pattern of hell; hasten from them: But the fellowship of the Saints is a ravishing comfort; hasten to them. Hast thou the company of Ba Saint? Prize it; but, Depart from the Tents of those wicked men, Numb. xvi. 26. That's a second Considerable. The last is,

3. The joyes of Glory, and Presence of Christ, are ravishing and transporting. Nothing doth so satisfie the soul, and inebriate the spirit, as these rays and beams of Glory. Oh! taste and see how good, how sweet, God is. Now, how transporting the Comfort is, that is in the glorious Presence of Christ, will appear by these five Comparisons:

1. Comparatively to all outward joyes and comforts; It makes him forget all; he thinks not of kindred, friends, any Cworldly comfort; he can be content never to go down from this Mount more; bids adieu to father, friends, houses; all are nothing to being here.

2. Comparatively to all other manifestations of God out of Christ; Moses, he trembles; Manoah quakes; Abraham is astonish'd; Daniel, he is dead. Oh! God out of Christ, is fearful; God in Christ, is gracious. The Glory of God, affrights; the Glory of Christ, cheers, and refreshes.

3. Comparatively to other entercourses with Christ. Peter Dheard his heavenly Sermon on the Mount, yet said not then, Bonum est esse hîc.

4. Comparatively to other miraculous manifestations, which would have taken us; as,

1. In miraculo Cibationis, When he fed five thousand:

2. In captura Piscium, In the great draught of Fish:

3. In mutatione Vini, When the water was turned into wine:

4. In captura Argenti, When the Fish was taken with money in the mouth:

In all these manifestations of Christ's miraculous Power, we would have cried, Bonum est esse hîc. But Peter was not affected with any of these: only, at this Transfiguration; Master, saith he, It is good to be here.

5. Comparatively to the fulness of Glory; That is not p. 100onelyonly ravishing, but this glimpse of Glory too; even the least degree Aof it. Corollar.

1. If two Saints be so delightful; Quid Societas omnium Angelorum, & Sanctorum? What is the company of all the Saints and Angels?

2. If a glimpse of Glory be so delicious, What is the fulness of it? O, how great is thy goodness, which thou hast laid up for them that fear thee ▪ Psal. xxxi. 19.

3. If Gloria Humanitatis be so transporting, How much more, Gloria Deitatis?

4. If Sola visio sic afficit, quid participatio? If onelyonly the sight of Glory do so affect, What will the participation of it do?

We have seen the Motion for Continuance, It is good being here. Now follows,

II. The proffer of service to further this Continuance; Let us make three Tabernacles, one for Thee, one for Moses, one for Elias. It is a mix'd Motion; and though rash, and unadvised, and unreasonable; yet, for the generality, it carries with it some, not onelyonly excusable, but commendable affections, in S. Peters making Cof it. It was, Inconsulta, & praematura Devotio. Ambros. Unadvised, and rash; but yet well-meant, and devout.

View the Prints of Devotion and Goodness that were in it; and in the Censure we shall see the weaknesses of it; the blots of imperfection that were in it.

1. The first Print of Devotion and Piety, is, That he proffers to erect a Tabernacle for Christ, and these Saints. Observe, The Presence of Christ, and his Saints, is to be honoured with our best services: No pains, or cost, can be too precious to entertain such Da Presence as our Saviour's. S. Peter puts not off Christ with empty Observances; Adoring his Glory, Admiring his Beauty, with wishes onelyonly for his Continuance; but bethinks himself of dedicating, and devoting his Labours and Cost to Honour and Retain him. Naturally, Religion consults with the Shunamite, What shall we do for him? If he be a God, then there must be a Religion, and Worship; if that, then a Temple, or Tabernacle; and if that, then it must be answerable to his Glory, in the comeliest manner: These are the natural consequences of Reason and Piety. See David, how careful he was to erect a Tabernacle for Gods Worship? So forward was he, that the Prophet Emust restrain him, and cool his Devotion; I will not serve the Lord with that which cost me nothing; refusing ease, and help, to support the charge; but he will honour God with his Substance. He envied himself his own house, till God had his. I dwell in Cedar, p. 101and the Ark of God under Curtains. Nay, it takes up all Ahis thoughts; he afflicts himself for it. Psal. cxxxii. 1. Lord remember David, and all his afflictions: He would not climb up to his Bed—till he found out a place for the Lord. Alas! we can be content to tender him some cheap Observances; but to be charged, for our Religion, to erect Tabernacles, to bestow pains, and cost, that sets us off; that is the best God, and Religion, that costs us least. Oh! It is an argument of our base esteem of God, of Religion, of our Souls, of the kingdome of Heaven, when we murmur at any charge our Religion requires of us. The Lord Bupbraids the Jews, Hag. i. 4. Is it time for you, O ye, to dwell in your cieled houses, and this House lye waste? The Heathens scorned to hear of Cheapness in the service of their gods. Phidias perswading to make the Statue of Minerva, In marmore, potius quam ebore; said,

1. It would last better:

2. It was vilius, cheaper: The Athenians hissed at that reason.

2. The second Print of Piety in this motion of Peter, is, He consults with Christ in the choice of this service, that he would Cperform towards him: Matth. xvii. 4. Master, if thou wilt, let us make here three Tabernacles; he submits to his Appointment and Direction in all this forwardness. No Service or Worship is to be tendred to Christ, but what he allows and gives warrant to. You shall not do whatsoever is good in your own eyes, but what I command you. In matters of Religion, Invention is Superstition. As Vincentius, alluding to S. Pauls words, Tradidi quod accepi; quod accepimus, non quod excogitavimus. As they at Samaria, we must learn the manner of the God of the Countrey. Moses, though wise, and holy, yet refers the Worship of God to his own choice. Exod. x. 26. We know Dnot with what we must serve the Lord, till we come thither. And all his frame of the Tabernacle, must be done according to the pattern shewn in the Mount. Id utique Deo dignum, quod ipse Deus sibi fatetur acceptum. That God is to be worshipped, nature tells us; but how, that is his Choice and Pleasure, and matter of Revelation. Strange fire was abominable; so are invented Services. Devotion, in respect of forwardness, and cheerfulness, and frankness, asks, and offers, Wherewithall shall I come before the Lord, and how my self before the high God? Shall I come before him with Offerings, with Calves of a year old? Will the Lord be pleased with Ethousans of Rams, or with ten thousands of rivers of Oyl? Micah vi. 6, 7. But Faith and Obedience, takes this answer, vers. 8. He hath shewed thee, O man, what is good, and what the Lord requires: Freewill-offerings for their kind prescribed, these will be accepted.

p. 1023. A third Print of Devotion, in this proffer of S. Peter, is, Ahis care for Christ, and these two Saints. He thinks not of himself, and provision for his own safety and abode; he had no thoughts of a Tabernacle to shelter himself. Love, and Devotion to God and his Church, transports the Saints out of themselves, makes them even forget their own comforts in respect of God. All S. Peter's care and solicitude, is for Christ. Love seeketh not her own; but the glory of Christ hath the first thoughts, and deepest consultations. When self-love swayes us, then we are all for our selves, take care for building our own Tabernacles, provide for our own. Whereas Tertullian observes, Not any that Bfollowed Christ, that ever questioned how they should live: None said, Non habeo, quo vivam. Pietas non respicit vitam, multo minus victum.

1. It is enough for S. Peter to be, In famulatu Christi. Attendance upon him, is provision enough. As Noblemen count themselves more honoured to serve in the Court, then to Lord it in their own.

2. Faith knows, Christ will take care of them. Take thou care to provide for Christ, Christ will provide for thee. Let Obed-Edom prepare a Tabernacle for the Ark, the Ark shall bring a Cblessing upon his Tabernacle. As Elias to the Widow, Provide for me first, venture all thy Meat and Oyl, and be sure of a blessing of encrease. If Christ have a Tabernacle, he will not shut us out of dores. As God to David, Because thou hast thought to build me a House, I will build thee a sure house. So much of Peters proffer of furtherance for continuance of Christ and those two Saints with him. Now follows,

III. The Censure that the Scripture passes upon this Motion: It was inconsiderate and unadvised; He knew not what he said.

Take of it a double Consideration;

1. Consider the Nature and Condition of this sudden, inconsiderate Motion, whence it ariseth.

2. Consider the particular Conviction of this rashness in Peter, in the many particularities of his error, in making it.

First, Consider the Nature and Condition of this Motion, Whence arose this sudden, and unadvised, and impertinent Motion of Peter's? It was from three Principles;

1. It arose, Ex passione vehementi: Peter being ravished and transported with this glorious Appearance of Christ in Majesty, Eis overtaken with a sudden passion of joy, and fear too, saith S. Mark. Observe; Excessive Passions transport us sometimes to unadvised, unwarrantable thoughts and desires, even in matters of Piety and Devotion to Christ. See it in S. Peter, Luk. v. 8, 9. p. 103there he was overtaken with a passion of Fear at the great Adraught of Fish; it stirs up a strange, sudden Motion, Lord, depart from me, for I am a sinfull man: His Fear abandons Christs Presence and Society. Here, in this place, a passion of Joy puts him upon a vain, inconsiderate suit; it casts him into a dream, and he talks like one in a dream, or trance; Psal. cxxvi. 1. Then were we like men that dream. Ioh. xiii. 8. Christ offering to wash S. Peters feet, he is taken with a sudden passion of preposterous Reverence, and Humility; Lord, thou shalt never wash my feet. So, again, Matth. xvi. 22. Christ foretelling his death, Peter is overtaken Bwith a preposterous passion of Love, breaks out into this inconsiderate Motion, Lord, be it far from thee; this shall not be unto thee. So Iames and Iohn, Luk. ix. 54. Christ being excluded by the Samaritans, these two are taken with a sudden passion of Anger and Revenge, and make a Motion accordingly; Shall we call for fire from heaven, and consume them? Thus Gods children, in rash and violent passions, they conceive strange and unwarrantable Desires and Motions. We must inspect, and so examine our passionate wishes, check them, as Christ did Zebedee's wives suit, You know not what you Cask. These passionate Motions are not so good,

1. Quia minus fundata; They have no root, or bottom, usually. As the stony ground had present joy, but without root, and so withered. Warmth of affection may make hasty proffers, that will vanish again. Deliberations and Resolutions must ground our Devotions: As David, My heart is fixed: One thing have I desired, which I will require.

2. Quia minus accepta; These hasty proffers are not set by, or valued by God. He judgeth of us by our constant bent in our cold temper. Thus he answered the Dyoung man, who was suddenly taken with a miracle; Lord, I will follow thee, wheresoever thou goest. No, Christ tells him what he must look for; let him sit down and cast the charges: As we judge of Rivers, not as they swell with fall of waters, but as their own proper current runs.

3. Quia periculosa; They are, oft-times, preposterous, and prejudiciall to us. If God should take us at our word, it would go ill with us. If he should not have washed Peter, he should have had no part in Christ. Misericorditer Enegat; and, Audit ad utilitatem, non ad voluntatem. Of our selves, in these passions, we know not what to ask. I said in mine haste. This inconsiderate and impertinent Motion,

p. 1042. It arose out of the ignorance of Understanding, and humane AApprehension of heavenly Glory. Peter hath here a view and glimpse of it, but yet knows not how to judge and esteem of it. That spiritual and heavenly Condition, it is a meer strange thing to us: We apprehend it in our earthy and carnal manner, and so talk of it, out of gross apprehensions. Peter thinks, three Tabernacles will well suit with three glorious Bodies. The thoughts that we have of those unconceivable joyes, are, like our selves, low, and unproportionable. Ask the piercingest judgement, of those After-joyes, How must they stammer, and fumble, and bewray Ignorance? If it should be asked,

1. What is that Eternity of Being, which we look for in heaven? We cannot comprehend it.

2. What are those heavenly Speeches that souls and spirits use in Glory? We cannot conceive them.

3. What is that Impassibility, and Agility of our bodies in heaven? We cannot imagine it.

4. What is that Beatifical Vision, and sight of the Essence of God? We cannot attain to it.

As Christ to Nicodemus, If we cannot understand more earthly things, as, The work of Grace, Union with Christ, The manner Cof Regeneration; How can we understand him, when he speaks of heavenly? O! Eye hath not seen; and that sees far: Ear hath not heard; and that receives much: nay, Heart hath not ability to imagine, or conceive those hidden things. In this case, we are no more able to conceive what that life of Glory is, then a child in the womb can conceive what is the condition of this present life. Our discourses of heaven, are like theirs, who talk of Countreys they never saw. Nay, S. Paul, who was there, yet found them unutterable. All other knowledge hath some help and hint from nature, but this is a Mysterie hid from Generations, Dand Ages, and lock'd up in that store-house of Eternity.

This inconsiderate unadvised Motion of Peter, He knew not what he said,

3. It arose from the surcharge, and overwhelming of this great Glory. The exceeding Glory of Christ hath overwhelmed the soul, and mind, and capacity of Peter, and overcomes his understanding. Excellens objectum, corrumpit. Our understanding is shallow, limited, finite, proportionable to these lower things; but God, and the fulness of his Glory, are too high for us. As it is with our Brains; be we on the ground, then they are steddy; Ebut upon some high mountain, or steeple, they fail us. Bonorum quorundam, sicut & malorum, intolerabilis magnitudo est. Tertull. Not onelyonly the torments of hell would consume us; but, if God should not put strength into our souls, the very joyes of heaven p. 105would swallow us up. Stay me with flagons, comfort me with Aapples, for I am sick of love, Cant. ii. 5. As we say of crazy bodies, Too pure an ayr, and too accurate a diet will overthrow them: So, our crazy souls are not able to undergo the eminency of that Glory. Such knowledge is too wonderful for me, it is high, I cannot attain unto it, Psal. cxxxix. 6. Hence, they say, we must have Lumen Gloriae confortans, & elevans intellectum; Our understandings enlarged, and raised, and strengthened, to undergo that weight of Glory. The Sun puts out a Candle: So, the light of Glory will soon damp our poor glimmering Spark. This makes Bthe very Angels stand aloof, and cover their faces. He dwelleth in that light that cannot be approached unto; that light is like the Sun-beams to sore eys. The Queen of Sheba, 1 Kings x. 5. was overcome with the sight of Solomons magnificence; she was spent with admiration, There was no more spirit in her. We have seen the nature and condition of this Motion, whence it arises.

Secondly, Consider the particular conviction of this rashness in S. Peter, in the many particularities of his erroneous Motion. Formerly we have seen what commendable things were contained Cin this his suit; but we see it here censured as unadvised, and imprudent. Let us review these Motions of S. Peter, and see his failings.

I. In his Motion of Continuance: Master, it is good being here.

1. The first Error; 'Tis good being here: He would fain abide here always: He errs, in desiring a perpetuity of that condition, which was but transient and momentany. This Vision was but a taste of Glory, but a drop from the Honey-comb, not a full repast of Glory; intended onelyonly to strengthen their Faith, incourage their Diligence, correct their Error, quicken their DHope; all these purposes are omitted, and he must not part with this Vision of Christ, but must have it perpetual. As Mary, she embraceth the feet of Christ, would never have left him: Christ bids us leave off, these were but extraordinary Appearances, not to be dwelt upon. Besides, the vileness of noysom lusts, which still would be craying, even the spirit of man loves to glut it self in spiritual refreshments. How loath were the Apostles to part with Christ's bodily presence? So, in many extraordinary Appearances, which are not intended as perpetual, yet there is Libido, and Luxuria spiritualis, we would fain enjoy those ravishing Ejoyes which are but for a time. No, as the Angel that refresh'd Elias, said to him, Feed, and be walking, thou must live in the strength of it forty dayes; it may be all thy life time: No, stick to Faith, that's our Ordnary. As Dives, who lived deliciously every p. 106day; so, some Christians, if they be not caught up into heaven, Ado not see Visions of Angels, they are discontent.

2. A second Error is, in that he places the fulness of joy in the view of the Humanity of Christ, but gloriously Transfigured; and can be content never to see more, or go further, but to behold this Glory. True, it is a great accomplishment to our bliss, to see that price of our Redemption, the Body of our Saviour, in Glory; but yet it is not the main and original. No created Glory can be the fountain and fulness of Glory to us. Even the Manhood of Christ is blessed by derivation, and participation from an higher Fountain. The Society of the Saints is Bcomfortable; the view of that Lamb of God, most ravishing: but yet it is the blessed God-head, the face of God himself, the adoring and enjoying an heavenly communion with the Sacred Trinity, that is our true, prime, original happiness. Shew us the Father, and it sufficeth, Ioh. xiv. 8. The increated Glory of Christ's Deity, that is the matter and summ of our blessedness. Ioh. xvii. Our happiness is to behold the Glory which Christ had with God, not on Mount Tabor, but before the world was. This is the message which we have heard of him, and declare unto you, that God is Light, 1 Ioh. i. 5. that we may have fellowship with the Father, and with the Son, Cvers. 4. Our hearts are restless, till setled upon this. All our affections are flowing and running, till they are swallowed up in this Ocean. The eyes of our body, indeed shall have Christs Body, as the most glorious Spectacle of all Comfort; but the eye of our soul, that goes higher. As the eye of Faith rests not upon the Humanity of Christ, but upon his Divinity, and so on the whole Trinity; so doth the eye of Beatifical Vision, that succeeds Faith.

3. A third Error, 'Tis good being here; He would settle his rest upon Mount Tabor; This was an error, to bring down heaven upon earth. To enjoy Tabor; he can be content to part with Dheaven, and resign up that place to enjoy this. Like the two Tribes of Reuben and Gad, because the land on this side Iordan was rich and commodious, they beg to be settled there, care not for the Land of Promise. Like some vain Traveller, who can be content to settle in some Inn on the road, because he finds good usage there, and never hasten on to his own Countrey, to his own home. Not onelyonly wicked men would fain settle here, but sometimes Gods children could be content with the life of grace here, and think not sufficiently of heaven above. No, we must know, Tabor is but a viaticum to heaven: It is Manna indeed, Ebut not for our stay; onelyonly for our Journal in the Wilderness. Heaven is the Countrey, that is the Region, and Land of Promise. Grace never leaves us, till it brings us thither: As Waters will ascend as high, as from whence they rise; so Grace, that p. 107comes from heaven, and it will thither again. Hierusalem is from Aabove: Tabor is but a Colony that belongs to it.

4. A fourth Error, 'Tis good being here; Peter would have Christ set up his rest here, and never go down more from Mount Tabor: What shall become then of Christs Death, and Passion, and the Redemption of Mankind, by his being Crucified? All our happiness, this on Mount Tabor, that in heaven, depends all upon this. He hath heard our Saviour forewarn it, yet is he so transported with this passionate joy, that Christ must not suffer now; he must forget his message, and the command of his Father, and the Redemption of his Church, to bear Peter company Bupon Mount Tabor. Nay, as some conceive, purposely he moves it to Christ, and proffers his assistance, that so he may escape the death of the Cross. So carnally, sometimes, are our affections set, that we think we love Christ, and our selves, when we cross him most. No, Christ must descend from Mount Tabor, and ascend Mount Calvary; Thus it is written, that Christ must suffer, and so enter into his Glory. How else should the Scripture be fulfilled, the Church redeemed, Heaven purchased, the Devil vanquished? How dangerous are our carnal desires, of what fearful consequence, if God should give way to them?

5. A fifth Error, 'Tis good being here; He would never leave this place of Glory, but enter upon the possession of it presently. Ey, but much labour is to be undergone, many services to be performed, to attain this rest. No, Peter would slip into heaven in an instant. Oh! But,

1. Laboranduni. Peter should say, Let us go down, and perform those conditions of gaining heaven. We must not so linger for heaven, as not to be content to take pains for it. The Spies that discovered Canaan, came Dback, and said, Come, let us fight for it, it is a good Land.

2. Prius patiendum. There is a Cup to be tasted of, and Baptisme to be baptized with first. Through many afflictions we must enter into heaven. Fain would we go to heaven without the Cross; and pass, A deliciis, ad delicias; No, we must be made conformable to our Head, who was consecrated by afflictions. Crux, scala Coeli; the Cross is the ladder by which we must ascend to the Crown.

3. Moriendum. We must pass through Golgotha, to come up to this Mount. Peter indeed, as well all, are loth to be uncloathed; but we would be cloathed upon, that mortality may be swallowed up of life, 2 Cor. v. 4. The p. 108valley of death leads to this Mountain; That straight Amust be passed. Peter, after, is content to lay down his Tabernacle, here he forgets it. It is the Supper of the Lamb; the labour of the day, and the evening of death must first come.

6. A sixth Error; Good being here: Fain would he hold Christ ever upon Mount Tabor. Why, what shall become of all other Saints? Peter will engross Christ here to himself. Moses and Elias from heaven, and three Apostles on earth shall enjoy Christ, no matter for others, he takes no thought of them: He will deprive heaven of Christ, those in heaven must go without him. And Bfor the Saints on earth, he never thinks of them neither, so he may have his full of Glory. Whereas a more advised spirit would have provoked Peter to have been zealous to call in and invite others to the fellowship of these joyes. Indeed, other worldly blessings are diminished by many partakers, but this is more encreased. The Lepers, 2 King. vii. said, We do not do well, we do not carry tidings into the City. The spirit of Piety, naturally, provokes us to call in others to share in Christ with us. The woman of Samaria, Ioh. iv. 29. calls out all her neighbours to enjoy Christ. Thus Cornelius brought in his kindred, Acts x. 24. CHad Andrew served Peter thus, what share had he had in Christ? He went and found out his brother Simon, Ioh. i. 41. Peters Motion would have put this Light of the world under a bushel. Whereas,

1. Love to Christ, that will enforce us to encrease his kingdome.

2. Love to our brethren, that will quicken us up to gain them. Matthew calls his acquaintance to be in Christ's company, Luke v. 29.

3. This will make our selves fuller partakers of Glory: DThe more we gain, the more we shall shine. It is a sowing, and that will end in bringing sheaves.

Peter should have been content to have parted with this Glory for a time, for the conversion and good of others. When God bids Moses go down from the Mount for the peoples cause, Moses saith not, 'Tis good being here. S. Paul knew what the joyes of heaven were; yet, for the Churches sake, he was not onelyonly content to be out of heauen some time, but Anathema for ever. Domine, si adhuc populo tuo sum necessarius, non recuso laborem, fiat voluntas tua; desidero requiem, sed non recuso laborem. So said ES. Martin in S. Bernard.

We have seen Peters Errors in his Motion for continuance: Now let us see what failings there were.

II. In his proffer of building Tabernacles. In it, He knew p. 109not what he said. That proffer hath blemishes and imperfections.

1. Being here, as he supposes, in Christs kingdom of Glory, he forecasts an erection of three Tabernacles; One for Christ, one for Moses, one for Elias. Christ here hath his family, and Moses his, and Elias his. Whereas Christs Tabernacle, and Church being erected, Moses and Elias must not persist: All must be in Christs Tabernacle, or utterly excluded. Elias must have a distinct Tabernacle from Moses, till Christ comes and pitches his Tabernacle among men; but then they must resign and give place to him. Unum ovile, all must be under one Head; all one Flock, and one BShepherd. No man must Ducere familiam, be the Master of the house, but onelyonly Christ; all must come in and hide themselves in Christs Pavilion. Thus the Corinthians, they would build many Tabernacles: One sets up a Tabernacle for Cephas, another for Paul, another Tabernacle for Apollo. Paul flings down these Tabernacles, sets up Christs onelyonly. In the new Ierusalem there is no Temple, but the Lamb is the Temple, Rev. xxi. 22. Who is Moses, and who is Elias, but servants of this Tabernacle, of which Christ is Lord? We must not have, not only Altare contra Altare; but not CAltare cum Altari. Christ alone is the Lord, all the rest are but servants.

2. A second Error; Moses and Elias must needs have Tabernacles, and abide with Christ, to make up this Glory. Why? Christ alone, and his Tabernacle, cannot that suffice us? It is an Error, so to affect the presence of the Saints, as to account Christ an imperfect Saviour, if they be wanting; or our happiness insufficient, if Saints be not joyned with him. 'Tis comfortable to have the society of the Saints; but, in point of salvation hereafter, or comfort here, we must know, he is alone All-sufficient for us. Whom have I in heaven but thee? Nihil, Domine, praeter teipsum. In this Dcase, though Abraham know us not, and Iacob be ignorant of us, and Moses and Elias, they abide not; Yet thou art the same, Lord, thou never failest. The Court is where the King is, though none of his followers attend upon him. If Christ be not thine, and vouchsafes his presence, all the Saints and Angels in heaven cannot comfort thee: If thou hast him, were they all strangers to thee, thou hast fulness of bliss in him onelyonly. The Sun alone, is more refreshing, then all the Stars in the Firmament.

3. A third Error; Peter will set up three Tabernacles; One for Christ, then for Moses, then for Elias. Christ, indeed, is first named; Ebut here is too much equalizing the servants with the Master. Nimis perversum quod Mosen & Eliam Collegas Christo facit, cum omnes in ordinem cogendi, ut ille solus emineat. It is too fellow-like a provision, to sort Christ, and Saints, in such Tabernacles p. 110of equality: All Sheaves must fall down and worship this ASheaf. All Saints must do homage, and stoop; and not state it in several Courts and quarters, as petty Christs. No, Christ's footstool, is a glorious Throne for the highest Saints. Maldonate the Jesuit, upbraids Calvin with making this construction of Peters good meaning. But Calvin is not the first. His own Cardinal Turrecremate conceits it before him. How hath that Church pitch'd Tabernacles check-mate with Christ's? The Virgin Maries Tabernacle is more frequented. There must be a writ of Command from this to Christ's. What Peter did in an astonishment and incogitancy, these do wilfully and wickedly; Bparalelling Saints with Christ, the Law with the Gospel, servants of the house with the Lord of it. Three Churches there are built on Tabor, and a Monastery.

4. A fourth Error; Christ, and Moses, and Elias, in Glory, must have three Tabernacles. A strange weakness of this holy man! What use have glorified bodies of these Tabernacles made with hands? Indeed, the Feast of Tabernacles was a Type of our heavenly joy; but a poor shadow onelyonly. A Tabernacle, it was a Travellers habitation; their journey being past, that was a refreshing; their toyls over, that was a shelter. It was a Military Chabitation; their warfare past, that was their covert. But there is no Tabernacle in heaven: As Moses himself confesses, Psal. xc. Lord, thou art our dwelling place.

The carnal thoughts of men think these earthly comforts to have place in heaven. As the Sadduces thought, If there be a Resurrection, then there is Marrying, and giving in Marriage. So the Iews thought, That if the Messias be, then there must be carnal victory, worldly pomp. So the Turks promise themselves sensual delights. In this sense it is true, The kingdome of heaven is not meat, nor drink, nor any such comfort; but righteousness, and Dpeace, and joy in the Holy Ghost. We look for a Tabernacle, and Building made without hands. Those Eternal Mansions, whose Foundations are Eternity, and whose Walls are Salvation, need not our poor Cottages.