A Century of Sermons, Sermon 5
THE FIFTH SERMON UPON The Transfiguration.
LUKE ix. 33.
And let us make three Tabernacles, one for Thee, and one for Moſes, and one for Elias; not knowing what he ſaid.
EVery ſmall ſin that a man commits cannot chuſe but make a long reckoning before the Judgment of God; for one error which St. Peter did incur hath made us work enough to examine it at two ſeveral daies. You have heard before, that whether he had a mind to hinder the crucifying of Chriſt, or whether he deſired not to ſee death, not to be afflicted, to continue in a pleaſant habitation upon earth, whether he aimed at his private without reſpect to the Ʋniverſal Church, or whether he fixt his thought upon Chriſts humane nature glorified for his utmoſt bleſſedneſs, every way his words are cenſurable; Maſter it is good for us to be here. Now it follows, becauſe he could not build his opinion upon a good ground, he will build a Tabernacle upon his opinion. And let us make three Tabernacles, &c. He that will not deſire much ſhall not ſin much: the greateſt ſcore of our ſins grows from our wiſhes: It is a great maſtery to bridle the tongue, but it is a greater victory to bridle the heart. Pompey the Great being in the Ʋniverſity of Athens, every Sholar offered himſelf to diſpute before him to ſhew his learning; but when every man had had his turn, there was one that continued to ſay nothing, and when Pompey asked why he alone was mute among all the company, ſays he, that the Romans may know, we have one Philoſopher that can hold his peace. But neither all Athens, nor all the World, no nor the Apoſtles of our Saviour could boaſt that there was one among them could hold in his appetite. We are either for faciamus or habeamus every hour of the day, either to have this or that, or to make ſome new thing which we wanted. And how ſoon our thoughts may become vile with deſiring things in this World below, when Peter is not excuſed for deſiring to caſt all earthly converſation behind his back, and to remain in a kind of Paradiſe upon Mount Thabor, where Chriſt was transfigured. He thought he had found out a medium between Heaven and Earth, he knew it was not Heaven, he ſaw it was more gay and gliſtering than earth, a content between both: O no, it was no diſcreet choice, to deſire to ſit down as it were in the half way under a golden Canopy, and not to run out unto the end of the race, where the reward was to be received. He knew not what he ſaid.
It is obvious upon this occaſion to make the ſame charitable conſtruction for St. Peter, which Paul did for the Jews, I bear them record they have a zeal of God, but not according to knowledge. The Jews were eager to retain their ancient Ceremonies, and deſpiſed that the Gentiles ſhould be invited to the fellowſhip of their happineſs, this bears the definition of zeal exactly; zelus eſt affectio ad quam ſequitur ob vehementiam dolor, tum ex conſortio aliorum, tum ex defectu rei quae deſideratur; zeal is an affection ſo vehement that it afflicteth it ſelf, if either it want what it deſires, or if others do participate it. So the Apoſtle wiſhed that the Viſion in Mount Thabor might ever laſt, was even faint for ſorrow, when the Cloud carried Moſes and Elias away, and the emulation was ſo ſtrong, that he deſired the Viſion might be private to himſelf, and a few more; bonum eſt nobis, it is good for us: Here is ardour and pain in wiſhing, ut res habeatur, & ſine conſortio aliorum, to enjoy a good things and to be ſingular, without comperes; therefore I will divide the Text apologetically out of St. Pauls words, that here was zelus erga Deum, ſed non ſecundum ſcientiam. Zeal towards Gods glory is the firſt part of the Text, Let us make three Tabernacles, one for Thee, and one for Moſes, and one for Elias: but zeal not according to knowledg is the ſecond part, not knowing what he ſaid. A diviſion being ever made, for perſpicuity take theſe three things to your conſideration out of the firſt part, fabri, fabrica, poſſeſſores; the Builders in this word faciamus, and let us make; the Building, three Tabernacles; the Poſſeſſors, Chriſt and the two Saints aſſiſting him, one for Thee, and one for Moſes, and one for Elias: In all which I will explain two things joyntly with the other Members, Peters purpoſe what he aim'd at in zeal, and his miſtake wherein he erred, his zeal was not according to knowledg.
Faciamus, let us make. I give the firſt place for method ſake to the conſideration of the Builders. If he had ſaid unto Chriſt, do thou make three Tabernacles, the work it is certain would have ſooneſt been at an end that way. God made the World by his Son, and his Son at one word could have made three Tabernacles, who ſpake the word, and all things were created. Every houſe is built by ſome man, but he that built all things it God, Heb. iii. 4. therefore if he had ſaid, do thou make theſe Tabernacles, it would have been the ſuddener diſpatch: that's the general neglect indeed, the more ſhame for us; let God build and repair his houſe himſelf for us, or it is like to be let alone. Nay herein St. Peter was right, ſince God hath given all the materials upon earth, let man offer before he is askt to make an habitation for the mighty God of Jacob. Let us make and work for him, reaſon good, we are his ſervants, hired by every day and hour to do ſome task for his honour. Nor doth Peter put it off with vos facite, do you John and James work and build, I will give aim and look on, another worldly trick to put all upon others, if any thing be to be done for Chriſts ſake, and exempt our ſelves both from charge and trouble: many do love that God ſhould have ſomewhat given him, and ſomewhat built him with their neighbours purſe; like the Ape in the Fable, that took the hot Cheſnut out of the fire with the Cats foot. Here is one that had not ſo learnt to glorifie God, but with his own tongue, and with his own hand, ſays St. Ambroſe, Non laudaſſe contentus, etiam miniſterium pollicetur. Peter praiſed this beatifical Viſion, Maſter it is good, but he knew that praiſe is a very cheap part of Gods ſervice, and therefore he offers his pains to be doing ſomewhat in honor of it; a wide mouth, and a cloſe hand is the character of an hypocrite; the birds of the air have ſweet voices, but they have no hands to work for their Maſter: an operative Religion becoms him that hath a body to ſerve God, as well as a ſoul. Faciamus, let us make. If you think this Mountain to be uninhabitable, and inconvenient, depart not for that, I offer my ſervice with my fellow Diſciples to make you bowers to entertain you.
God never required by his own mouth and Oracle any mortal man to build a place for him, but the moſt conſpicuous Prophet, and the moſt conſpicuous King in all Iſrael, Moſes for the Tabernacle, and Solomon for the Temple; and therefore Peter asked no ignoble office from Chriſt, when he would be appointed from him to make him a Tabernacle. If thou wilt, let us make here three Tabernacles, he asked his leave, Matt. xvii. 4. Of that humble ſubmiſſion I will ſpeak a word by and by: one thing calls me to conſider it firſt, that here is an infallible note of a large and a vehement love affectus ſine menſurâ propriarum virium, an affection which never meaſured how it could perform that to which it offered: true love doth not conſider how it ſhall be able to finiſh that which it undertakes: we undertake to renounce the Devil, and all his works, to keep all the Commandments, which all our frailties will not permit, but love adventures to try what it can do; and therefore love is called the fulfilling of the Law. Mary Magdalen came to enbalm our Saviour's body in the Sepulcher, and never thought till ſhe was hard by, that there was a ſtone upon the Sepulcher which ſhe could not roll away: when Chriſt was riſen, and ſhe took him for the Gardner, Sir, ſays ſhe, If thou haſt born him hence, tel me where thou haſt laid him, and I will take him away. Why, a dead body uſeth to be born by four ſtrong men to the ground, and this had need of more help, when his body was wrapt up with an hundred pound weight of ſweet ſpices; yet out of more confidence than ſtrength ſhe ſaid ſhe would bring his corps again into the Grave. So Peter and his helpers would raiſe up three Tabernacles in Mount Thabor, having neither Workmens tools nor materials, nor skill I think in that Trade, yet he would diſpatch a Building inſtantly, that he would, to receive his Lord, and thoſe two Glorioſoes that were with him; if Chriſt let him alone, what unartificial work he would have made: But true love ſtrides over all impoſſibilities, nihil erubeſcit niſi nomen difficultatis, it would be aſhamed of it ſelf, to think any thing were difficult. You ſee his aim was above his skill: and will it fully excuſe him to ſay all was out of love? never lay it upon that love, Chriſt loves well, but if it be love that is right and conſiderate, ſays a moſt accurate Father of our own Church. St. Paul commends love on this wiſe. 1 Cor. xiii. 5. foreign nihil perperam facit, foreign, doth not behave it ſelf unſeemly, keeps decorum, forgets not what belongs to duty and decency, then the Lord accepts it. Love may, and doth forget it ſelf otherwhile, and then the Heathen mans ſaying is true, importunus amor parum diſtat a ſimultate, he that loves God inconſiderately, and perverſely, is a kind of enemy: Peter thought, let him work, and then there they would ſtay, and all ſhould be happy, whereas there can be no true happineſs where there is ſo much as faciamus, any bodily work.
Though there was a fault, yet love makes it but a diminutive error in him, and as in every Evangeliſts relation we may read his love, ſo in St. Matthew his obedience, if thou wilt let us make three Tabernacles: and well remembred of him that Chriſt ſaid, I came from Heaven, not to do mine own will, but the will of him that ſent me, Joh. vi. ſo though Peter thought himſelf in Heaven, yet he muſt not do his own will, but the will of the Lord: Nay, if it were not for doing our own will againſt his, there would be nothing but Heaven; Ceſſet propria voluntas, & infernus non erit, ſays Bernard; Give up your own will to the will of the Lord, into his hands and direction, and there would be no Hell in the world. The chief part of our wiſdom is not to lean upon our own wiſdom: Let his will guide all, that cannot deceive us, whoſe will it was to ſuffer death upon the Croſs, becauſe our own will had deſtroyed us. A Client will refer his Cauſe to the direction of his Counſel, a Builder the Fabrique of his Houſe to a Maſter of Architecture; the Lord will plead our cauſe againſt them that ſtrive againſt us, the Lord will build up the decayed places of Jeruſalem, and make us poliſhed ſtones for his own Temple: except the Lord build the houſe their labour is but loſt that build it; ſi tu faciamus, not our will, but thy will be done; if thou wilt let us make, &c. This makes for the Apoſtles defence, but there is ſome coliquintida in all things that man can do or ſay; for as Peter conſulted with God, ſo he conſulted alſo with his own fancy. But in ſpiritual things, ſays the Apoſtle, I conſulted not with fleſh and blood, Galat. i. 16. Here is Peter holding God in one hand, and his own carnal imagination in another; and indeed this was not to ask, if Chriſt would ſuch a thing, but to tempt him to be willing to that which was ſcandalous and inglorious to his Majeſty, ſay the Apoſtles, Acts i. Lord, wilt thou at this time reſtore the Kingdom unto Iſrael. Their queſtion may ſeem to be ſubmiſſive, but it was not, there was venom in thoſe fair words, for they would have him willing to eſtabliſh a temporal Soveraignty in Iſrael. I will conclude this firſt part with an exact rule of St. Pauls, Be ye not unwiſe, but underſtand what the will of the Lord is, Epheſ. v. 17.
So much for the Builders, faciamus, let us make; I proceed to the Fabrique or Building, tria Tabernacula, three Tabernacles; either Booths compacted of arms of trees lopt off from the trunck, called attegias by the Old Latins, or pleaſant Arbors of living boughs, which are writhed in arch-wiſe over head, and every ſprig cloſe twiſted in, to fence off the weather, called arbuſcula topiaria; the beſt Shelters to receive theſe great perſons that the poor man could think of, whether the Mountain could afford them or no, we have no evidence to make it appear, that was never thought of when he ſpoke it, for he was ſo ſurpriz'd with joy, that he had no leiſure to recollect himſelf, but herein his zeal was very generous, he would fain build another world, and never ſee this again: Quem ſeculi hujus illecebroſa non caperent, gratia reſurrectionis allexit, ſays St. Ambroſe, though the provocations of this world could not intangle Peter, yet he was catcht with that fair ſight, how God will honour us in the Reſurrection: there he would build, there he would fain ſet his reſt: to dwell in a Tabernacle made of boughs and buſhes with Chriſt, and Moſes, and Elias affected him better than to enjoy a Palace in this ſinful World. Exilium in Pompeii causâ eſt tanquam patria, ſays a Roman, that a man could not miſs his native Country, that endured baniſhment in Pompey's company; I may ſay in a better capacity of truth, that the three Diſciples could not miſs their Parents, their Children, their Friends, their Poſſeſſions, their Countrey, no nor the whole World beneath, if they could but reſerve a Tabernacle in any ſecret place, wherein they might enjoy our Lord Jeſus Chriſt. The Prophets who were preſerv'd by Obadiah's favour, were contented to live in a Cave, where they might ſerve God without Idolatry; and Peter would poſſeſs a new-found World, not inhabited by evil men; alter alteri magnum theatrum ſumus, a few good ones are enough to enjoy one another without a contagion of the multitude.
Alas, when he would needs be making a place for Chriſt, that he could deviſe no better Structure than a Tabernacle. But will God indeed dwell on the earth ſays Solomon? Behold the Heaven, and Heaven of Heavens cannot contain thee; 1 King. viii. 27.how much leſs this Houſe that I have builded. Solomon thought ſo meanly of the goodlieſt Temple that ever was built for Gods honour, what a Building was here then not worthy to be named? Let us make three Tabernacles. As he was laid in a Manger when he was born, ſo he was never houſed richly and ſumptuouſly all the while he lived upon earth, never till Joſeph of Arimathaea compoſed his body decently in a fair Sepulcher, which is not an excuſe that we ſhould make him vile houſes now, but a provocation to make him amends on our part, for that contempt which was offered him when he lived in Judaea. As for the inſtance of my Text, that Peter offered him a Tabernacle made of a few ſticks, it is to be born with, both becauſe he knew not what he ſaid, and he was able to do no better. True love is ſatisfied, that all will be taken in good part, which is well intended. As Jacob ſet up a Stone, and poured oil upon it, and called it the Houſe of God, Gen. xxviii 18. what would you have him do that had no better at hand? but where the Land abounds with coſtly and ſumptuous materials, can ye beſtow them better than upon the Church of Chriſt? Do you not perſwade your ſelf, that there the Lord hath heard you often from Heaven, and given you all manner of things that are good? and can you ſuffer thoſe walls to be unadorn'd, where you have been proſperous? or can any heart be ſo hardned to ſuffer that Table to be unfurniſht with Ornaments, at which we have often been fed with the Bread of Life, and the Cup of Benediction? I charge not this place with any ſuch neglect, but I commend and pronounce them bleſſed eſpecially, who have been liberal, that Gods honour might be ſet out among us in the beauty of holineſs; and I lament it where it is otherwiſe; for it is a mournful ſight me-thinks to ſee any place excel the Church in preeminence and magnificence; not as if I thought the Lord did favour us for fair walls and roofs without a fair inſide: but firſt it ſignifies the almightineſs of God, when we honour him with the beſt and chiefeſt of all outward things: and ſecondly it makes our zeal ſhine before men, that we love our Heavenly Father better than all the wealth of the Earth; and the Lord loveth a chearful giver.
The beſt Temples that we can dedicate to God are our ſanctified Souls and Bodies, and therefore St. Auſtin ſaid, alluding to this Text, Qui Deo vult facere tabernacula, praeparet ei penitralia cordis, He that will make a Tabernacle for God, let him prepare a clean heart: this is well ſaid, if we play not the hypocrites with this figurative Religion. If ſome men be incited to offer up the Sacrifice of Alms unto Chriſt, they tell you, ſpare them for that, and they will offer up the Sacrifice of a contrite heart. Are not theſe two ill divided? bid them worſhip, and fall down, and kneel before the Lord our Maker, that they hold ſuperfluous, for they will bend the knees of their heart. Are not thoſe two ill divided? Charge the rich men of the World to repair Gods decayed Churches, and make them beautiful, that draws money from them too faſt, therefore they ſay we will build a Sanctuary to the Lord in our inward heart. Be not deceived, God cannot be mocked with theſe metaphorical excuſes. I had rather offer with St. Peter to build a Tabernacle unadviſedly where there was no cauſe, than be backward to build a Tabernacle for the mighty Lord, where there was a cauſe. Becauſe Moſes and Elias had preached Chriſt unto the Diſciples, they would do ſomething again to requite it: not hear the word of God gratis as ſome do, as if they would give no mony for it. If you will give nothing for that precious gift which cometh from above, take heed the Lord do not ſay to you at the laſt day, What good ſervice have you done in all your life that I ſhould give any thing to you? as ſome men have their cuſtoms not to give, ſo undoubtedly God hath his cuſtom not to reward. As David ſaid to Araunah, The Lord forbid I ſhould ſacrifice unto him of that which coſt me nothing; ſo Peter would not hear a Sermon of Chriſt crucified, and do no good thing for it, faciamus, &c.
Theſe Tabernacles which he ſpake of, being an alluſion to the Church, I find them agree very well in this, that the Militant Church is but like a Tabernacle, portable from one place to another, to be taken down in one place, and to be ſet up in another, always removing. As we ſee the Goſpel began to ſhine moſt bright at firſt in the Eaſtern Countries, and now it hath pleaſed God, that in the moſt conſpicuous purity it is carried into the Weſt: From Jeruſalem it removed to Antioch, from Antioch to divers places of Achaia in Greece, further and further every Age, till now that the multitude of the Iſles do praiſe the Lord; like a Militant Tabernacle or Pavilion pitcht where God pleaſeth to fight againſt the Devil and his Angels, and to win ground from him that would deſtroy the Earth, Pſal. cxxviii. 3. The Wife which is ſpoken of there, and likned to a fruitful Vine, is an Allegory of the Church. Now the Church while it wanders upon earth, is vitis in lateribus domus, a fruitful Vine upon the walls of the Houſe, it ſtands without the doors of the Palace; but when the Church ſhall be ſettled quietly in the upper Jeruſalem, it ſhall be vitis in penetralibus domus, the Vine ſhall be tranſlated into the midſt of Paradice, there it ſhall be a City abiding for ever, and no longer a removing Tabernacle.
Now you have heard St. Peters zeal in the Fabrique which he moved to be built; in the progreſs of this point you ſhall hear theſe Tabernacles of his were but wild Chimaera's, or as we ſay, Caſtles in the air: for he took Mount Thabor as it was now adorn'd with glory for the Heaven which he deſired to enjoy; therefore to what end, without great error, could he erect a Tabernacle there, either for ſacred, or for civil uſe? To make a Church, or an Oratory in Heaven to praiſe the Lord, was a moſt wandring fancy. St. John ſays of that Viſion which he ſaw in his Divine rapture before the Throne of God, Templum non vidi in eâ, I ſaw no Temple therein, in that ſupernal City of God, for the Lord God Almighty, and the Lamb are the Temple of it, Revel. xxi. 22. In this world we are gathered together into the Houſe of God, to make Prayers together, to hear Inſtructions, to diſpenſe the Sacraments; but in the next life theſe Forms ſhall ceaſe, for we ſhall have a moſt bleſſed Manſion in God himſelf as in a Divine Temple for ever. So the Prophet Jeremy foretold that in the new World there ſhall be one Sabboth for ever, but no Paſtors to teach the Flocks, no Sheep coats to drive the Flocks unto, no Churches, no Tabernacles for Divine Service, but all things in a better eſtate and condition. Theſe are his words; They ſhall teach no more every man his neighbour, and every man his brother, ſaying know the Lord, for they ſhall all know me from the leaſt of them unto the greateſt, ſaith the Lord, Jerem. xxxi. 34. But the moſt Expoſitors take the words of the Apoſtle in relation to a civil uſe, as if he would make ſmall Sconces or Tabernacles upon the top of the Hill to ſhelter Chriſt, and Moſes and Elias from the injuries of the air. Such things he had wanted himſelf when he was a Fiſherman, and ſpent his time and labour near about the Sea of Tiberias; he did often miſs a poor Shed to keep him from foul weather, and now he knows not how to gratifie Chriſt and the two Prophets, but by building Tabernacles, that they might find no annoyance in the Mountain. What if God had ſent a Worm to make theſe Bowers he talked of wither of a ſudden, as the Gourd of Jonas came to nothing in a day, where was his Shelter then? if God had not made a better Heaven for man, than man it ſeems would make for himſelf, he ſhould exchange this World for ſmall advantage, and paſs from miſery to infelicity. Where God is ſeated in his holy places, there is neither heat nor cold, ſtorm nor tempeſt, no offence or affliction, tuti ſub matribus agni balatum exercent, as ſafe as the nurſling Child is in the boſom of the Mother, in ſuch ſafety and tranquillity the Saints are repoſed with Chriſt above, and therefore it is called Abrahans Boſom. Hills are nearer to Gods Thunder, ſaid the Heathen Poets, than the bottoms of the Valleys; therefore this was no ſteady Anchor for a man to truſt to, though Mount Thabor had been never ſo high: and although the plain fields are more obnoxious to the inundations of Seas and Rivers, yet in the days of Noah the waters prevailed fifteen cubits higher than the talleſt Mountains. As for the gliſtering of Mount Thabor, perhaps the Apoſtles who expected Chriſt ſhould take upon him an earthly Kingdom, they might ſwel in their heart, and thinks it carried the ſemblance of a Princes Throne, why the natural pulchritude of the Earth in one flower, in a Lilly, excels Solomon in all his Royalty, how much more doth the ſupernatural glory of the Throne of God excel it. The Son of Sirach ſpeaks of the triumphing Majeſty of Simon the Son of Onias, and among other compariſons, that he lookt like a Rainbow in a cloud of dew, Ecclus 50.7. A Rainbow is mixt of fair colours, and is a comfortable ſign, but it melts away preſently in a cloud of dew; ſuch a dropping imaginary thing is all the glory upon earth, a Rainbow in a cloud of dew. There is an excellent paſſage to this purpoſe in the next verſe, when I come unto it. Peter would have ſatisfied himſelf with that glory which bedazled him upon earth, and while he was yet ſpeaking there came a Cloud, and overſhadowed him, and took that glory away. Some dark Cloud interpoſeth it ſelf, and bedusks all worldly glory, then ſhall we be left in fear as he was, and that's the ſting which is ever in the tail of that admiration, which thinks a ſlaſh of vain pomp is a very Heaven upon Earth.
So far we have ſeen what an unneceſſary thing it was to propound the making of a Tabernacle at this time, for whereſoever Gods glory doth appear there is protection and ſafety goes with it; it was to as little purpoſe as if he would have built an Ark like Noah, where there was no fear of a deluge. The children of men ſhall be ſafe under the ſhadow of thy wings, ſays the Pſalmiſt; there's Tabernacle enough for all that fear him: but Peter is exceſſive, and would have a plurality of defences, faciamus tria tabernacula, let us make three Tabernacles. Why, ſhall Moſes and Elias part one from another? or ſhall both be disjoyned from Chriſt: Herein St. Peter was no good Harbinger, for theſe muſt lodg together, Evangelium, Lex, & Prophetae unum habent Tabernaculum Eccleſiam Dei; the Grace of our Lord Jeſus Chriſt, the Commandments of the Law, the Hiſtories and Predictions of the Prophets make up one Catholick Church diſperſed through all places of the World, propagated through all the Ages of the World, unus Paſtor, unum Ovile, there is but one Shepherd, and one Sheepfold; and whom God hath joyned into one family let not man put aſunder into three Tabernacles: Non quaerere debes quàm prudenter hortabatur, ſed quàm fervens caritate Dei, ſays St. Ambroſe. If you examine what the Apoſtle ſaid by wiſdom and ſage judgment, you ſhall find a great defect; but if charity and zeal may cover a multitude of faults, here is much to anſwer for him; love is ready to commit faults by too much preſumption, but it is a good argument to excuſe them. Peters was an error of love, and ſo to be paſſed over with a light reprehenſion, but whoſoever in theſe days ſhall ſet up three Tabernacles in the Church, one for Chriſt, one for Moſes, and one for Elias is a Schiſmatik: As we have two eyes, and yet they ſee but one object, and two ears which hear but one ſound; ſo the Law and the Prophets, and the Goſpel are the eies and the ears of a Chriſtian (bleſſed are the eyes that ſee what they demonſtrate, bleſſed are the ears that hear what they deliver, for faith cometh by hearing) yet we ſee but one Redeemer; there is but one Mediator between God and Man, the Man Chriſt Jeſus. We hear but one truth, and our hearts and affections muſt all be of one mind; there is but one Faith, one Chriſt, one Baptiſm; there muſt be but one Church, and one Tabernacle: As Charles Duke of Burgundy ſaid in a Scoff,Comin. p. 93. for his part he loved the Kingdom of France ſo well, that where it had one King, he wiſhed it had ſix; ſo where the Church is one entire Body, one Tabernacle and no more, Satan wiſheth it were ten, that there might be ſtrifes among us, I am of Chriſt, and I for Moſes, and I for Elias: even as among the Corinthians, I am of Paul, and I of Cephas, and I of Chriſt. This emulation and Schiſm comes of it, to make more Tabernacles than one; faciamus tria, &c.
From the Builders and the Fabrick I proceed thirdly to the Poſſeſſors; one for Thee; one for Moſes, and one for Elias: little Cottages, yet Peter conſidered, they would be ſomewhat for them that had nothing before. Foxes have holes, and the Birds of the air have neſts, but the Son of man hath not where to lay his head, ipſe faber domum non habuit, he had not an houſe to lodg in, though they call'd him the Carpenters Son. Moſes was thruſt into an Ark of bulruſhes, Elias was turn'd out into the vaſt Wilderneſs; Marmoreo tumulo Licinus jacet, & Cato parvo, Pompeius nullo. The mighty men of the World took up all the room from Chriſt and the Prophets; all that the Apoſtle could make them were little Canopies of boughs, and glad he had that for them, that they might not want an Habitation. What a narrow thing is mans wit? though our will and deſires are infinite, he would confine him that is unconfined, put all the light of the Sun into a Nutſhel, take up the vaſt waters of the Sea into a ſpoon, that is, comprize all the glory of Chriſt in a wicker Tabernacle. How ſhall they praiſe his name from one end of the world unto the other? How ſhall he aſcend up on high with Majeſty and honour? Be thou exalted O God above the heavens, let thy glory be above all the earth, Pſal. lvii. 11. Chriſts Kingdom is more communicable than to be thruſt into a corner. If they ſhall ſay unto you, Behold he is in the deſart, go not forth, behold he is in the ſecret Chambers believe it not, Mat. xxiv. 26. In like manner, if they ſhall ſay unto you he is in Mount Tabor, or in a Tabernacle, do not regard them; Numen ubique eſt, he is in heaven, and in earth, and in all deep places. Yet in this unadviſed ejaculation it is true, he that will make any fabrick for a ſanctified end, and out of a religious reſpect, Faciamus tibi; Let us make it for thee O God was very right, if he had gone no further. Churches are only conſecrated, and dedicated to the Almighty, our Engliſh name is proof, to go no further, foreign ▪ ſay the Greeks, the Lords houſe, from thence we ſay Kyrk or Church by adding words of aſpiration. At the erection of the Tabernacle, Exod. xl. 31. At the conſecration of the Temple, 2 Kings viii. 11. It pleaſed God to give a manifeſt ſign from heaven that he poſſeſſed both. And becauſe the Lord did ſo ſolemnly ſhew his honor in thoſe excellent places, therefore it is fit they ſhould be appropriated to him by us with a moſt ſolemn dedication, both to make them publick for ſacred offices, and that the builders may ſurrender their right, and make God the owner for ever, and to make it awful to every man, that they be not polluted with prophane abuſe. What, ſays St. Paul, 1 Cor. 11.22.have ye not houſes to eat and to drink in? Where you ſee, even before Churches were erected, he gave an admonition Prophetically, that theſe two are things for ſeveral places, to eat and to drink cuſtomarily, and to pray and preach. Chriſts Tabernacle indeed muſt be for our duty belonging to Chriſt, and for no other ſervice.
And though Peter thought not himſelf and his fellow Diſciples worthy of a Tabernacle, (he thought perhaps they ſhould be quartered with Chriſt to be his Miniſters there) yet he propounds as much for Moſes and Elias as he did for our Lord, one for Moſes, and one for Elias. Tis is the fond and offenſive love of ſuperſtition to diſhonour the Saints when they would heap immoderate honour upon them. He ſpake far too much when he would exalt them to equal honour with their Maker, and yet he ſpake it much to their injury when he would deprive them of the beatifical Viſion, and ſweet Society of Chriſt. For to confine them to their own Tabernacles was to make them want the joy of their eyes, which the Angels deſire to behold, and to ſee his ſweetneſs theſe two great Prophets came down from heaven. I am glad Salmeron the Jeſuite fell in with me in this Point, ſays he, they do all fall upon this rock on which Peter did, who are ſo addicted to ſome peculiar Saint, that they will equallize him with Chriſt himſelf. This is to advance them to equality with God to make Tabernacles and Churches to them as unto God. St. Auſtin liked not that,De Civit. Dei lib. 8. c. 27. and therefore that none might miſtake he diſtinguiſheth, Nos Martyribus noſtris non templa ſicut Diis, ſed memorias ſicut hominibus mortuis fabricamus; We do not erect To the Martys as unto God, but Tombs of remembrance as unto men, whoſe ſpirits live with God for ever. And in another place we allow them Monuments of honor, but not Altars of divine Service, foreign, ſays St. Baſil; Divine Worſhip is due to God, an honourable memory to the Martyrs. Herod the Great was at great charge about the Temple of Jeruſalem, the work was good, but his end was vain glorious and popular. So men of liberal zeal, but erroneous ſuperſtition, built ſome Sacred Houſes, and did impatronize ſome Saints to be the Tutelary powers of thoſe Churches and Oratories, the work is good, but the end is corrupt; not that the ſacred buildings are called by the names of Martyrs and Apoſtles, as this is by St. Andrew, we uſe thoſe names by way of mere diſtinction to know one ſacred place from another which perchance they impoſed upon ſuperſtition. Diſtinction of names is for variety ſake, and to take away confuſion. Sometimes by one Saint, ſometimes by all the Saints, ſometimes known only by the name of the Founder; ſometimes ſome famous work denominates them, as Anaſtaſia or the Reſurrection, and St. Sophia or Wiſdom, anciently the two moſt goodly Churches in the world, and both in Conſtantinople. Uſually they are entituled by ſome renowned Martyr, whoſe acts are worthy to be had in remembrance. Nay, ſometime for mere diſtinction ſake the buildings retain the names of fabulous Saints, as Pope Gelaſius himſelf condemned the Legend of St. George for Apocryphal, they may add St. Chriſtopher, and divers more. Yet the holy Oratories are no more diſhonoured by thoſe names, than the Days of the Week by the Idol Planets Gods, than the Ship which carried St. Paul by the ſign of Caſtor and Pollux, than Daniel who was called Belliſhazzar from the Idol Belli! Names of diſtinction are arbitrary, and inoffenſive to the judicious; but Sacraries or Churches, though they carry divers names, are only to be built to God, and conſecrated to his Worſhip, not one for Chriſt, &c.
Herein as Peter knew not what he ſaid, ſo he ſaid ſomewhat which Expoſitors wonder how he ſhould know, namely, he calls theſe men Moſes and Elias; but how was it revealed to him? The Text intimates how they ſpake to Chriſt, but no where that Chriſt ſpake to them, and uſed their names to make them familiar and well known. And certainly he had never ſeen ſo much as their Pictures to make himſelf acquainted with the faſhion of their countenance. The Jews did hold themſelves ſo ſtrictly to the Letter of the Second Commandment, that they made no Picture or Graven Image without Gods eſpecial Commandment. To reſolve this doubt almoſt every Writer hath laboured to make his own ingenuous conjecture moſt probable. Says Theophylact, Moſes might ſay, Thou art the Lamb of God that takeſt away the ſins of the World, whoſe Paſſion I prefigured in the inſtitution of the Paſchal Lamb: And might Elias ſay, Thou art the Chriſt whom we believe ſhall riſe again from the dead, and that thy power over death might be believed I raiſed up the Widows Son to life. Another way, ſays Chriſtianus Druthmarus, Elias might ſay, aſcend on high, and lead Captivity Captive, even as I mounted up to heaven before Eliſha. Then Moſes might vie with him, Do thou deliver thy Saints from Hell, even as I brought the Children of Iſrael out of Egypt. Did both expreſs that they two had faſted forty days, and that they alone above all others had that ſymbolical mark with Chriſt? Might not the one bring the two Tables of the Law in his hand, as if they were his Eſcutchion, by which he would be known: And the other perhaps came in his Chariot of fire that bore him up to heaven, that is a fourth way. So wiſe an Author as Tolet might have taken any of theſe conjectures,Tolet. Annot. 70. rather than his own, forſooth, that Elias came as he is deſcribed, 2 Kings i. 8. An hairy man with a girdle of leather about his Loins; and Moſes came, as their vulgar Latine moſt ridiculouſly ſets him forth, Cum cornutâ facie, with Horns, for where we read his face ſhined according to the Hebrew, they read his face had horns. Indeed, this would well become ſome of their late Canonized Worthies, who do rather deſerve horns to be fixed to their heads for Monſters than the irradiation of beams for glorified men. Zachary Chryſopolitanus hath a Scholaſtique way by himſelf, Nec probo, nec improbo. That Peter and the other two Apoſtles were partakers of ſome heavenly glory, when they ſaw the Transfiguration, and therefore had that ſpark of happineſs to know all perſons whom they ſaw intuitivè, as if they had been glorified. So he diſcerned theſe to be Moſes and Elias whom he had never ſeen before, by that gift of grace, whereby every Saint ſhall know all the Society of Saints by name after the Reſurrection. I will not enter upon that Theme to enlarge this opinion, whether we ſhall know one another perfectly in the life to come. Luther very judiciouſly held the affirmative part, the very ſame night that he gave up his Spirit to the Lord. But to Zacharies opinion I give this daſh, that Peter was no partaker of glorified qualities at this time, eſpecially by way of knowledge, and the gift of diſcerning, For he knew not what he ſaid.
There are reaſons to be glanced at, before I leave this Point, why Peter would impale Moſes and Elias in Mount Thabor in his Tabernacles to keep his Maſter company. Firſt, he thought, ſays one, that none were more gracious with God, to be fed miraculouſly with corporal ſuſtenance, ſo that for their ſakes they ſhould all have food enough. Moſes obtained Manna to fall from heaven about the Tents of the Iſraelites for forty years; at his deſire he brought Quails, and opened the hard Rock ſo that waters flowed out. And the very Ravens, that uſe to devour all they can get, they did ſpread a Table for Elias, and brought him bread and fleſh. Secondly, Fain would Peter defend his Maſter, that he might not be delivered up to the high Prieſts to be crucified. Now he bethought how near Moſes was to drowning, and his life was preſerved; how near to be ſtoned by the people, and yet protected, Num. xiv. How violent was Jezebel againſt Elias, and yet he eſcaped? Theſe had been very fortunate in their preſervation, therefore he would make Tabernacles for theſe to dwell with Chriſt. Thirdly, If Mount Thabor ſhould happen to be environed with enemies that came to hale them to judgment, why Peter may ſurmiſe let Moſes have a Tabernacle here, and he can bring Plagues upon Plagues againſt them that will meddle with Chriſt, as he did upon Pharaoh, and all his Hoſt: Let Elias have a Tabernacle here, and he will call for fire from heaven to devour their Captains. Theſe are the gloſſes of ancient Writers, but I would not confidently ſay it that the Apoſtle had all, or any of theſe weak policies in his head when he ſpake theſe words. Surely he had not time to confer with John and James, no nor upon the ſudden ſtarting of fear any leiſure to roule things in his own reaſon, much leſs to apply reaſon to Divine Faith. It was an extemporary Ejaculation, and a very infirm one, not knowing what he ſaid.
All the firſt part of my Text was zeal to Chriſts glory, the next part ſhews it was Zeal not according to knowledge, not knowing what he ſaid. Upon theſe words ſome have quite miſtaken the fault, ſome have aggravated it too much, ſome have excuſed it too far, ſome have delivered their mind, as I conceive, with reaſon and moderation. The Hiſtoriographers of Magdeburg in the firſt place conceived the caſe amiſs, who thought that Peter would have three Tabernacles built upon that flore in memory of the Transfiguration, whereas he would have made his Fabrick, not for the remembrance of the work, that was paſt, but for their cohabitation for the time preſent and to come. In the next place Origen lays ſo great a crime to the Apoſtles charge, that he ſays a Diabolical Spirit ſeduced him to ſay theſe words to impedite his Maſters Paſſion; for in the ſixteenth Chapter of St. Matthew when he diſſwaded Chriſt from his ſufferings, Chriſt ſaid unto him, Get thee behind me Satan, therefore all ſuch ſeducements, as this was, muſt be Satanical. St. Mark knew the reaſon of Peters tranſgreſſion better than Origen, this is all that he ſays, Mar. vi. 9. He wiſt not what to ſay, for they were ſore afraid. It was not the evil Spirit of darkneſs but the ſpirit of fear that miſguided him. And as for the Paſſion of our Lord, who more ready than Satan to haſten it? Did he not put it into the heart of Judas, that he might procure the death of Chriſt? Did not Chriſt ſay to the Jews, You are of your father the Devil, and you would fulfil his deſires, when they ſought to kill him, Joh. viii. It was too much therefore in Origen to amplifie an Error ſo far. There may be Perverſus error in excuſando, & perverſa delectatio in accuſando; A dangerous partiality in excuſing a fault, and a dangerous delight in accuſing. Paſcaſius Ratbertus doth very well to impute all to his amazement, yet he alſo conceives him more amazed than I can imagine, namely, that waking out of ſleep, Putabat quod reſurrectionis ſpeciem ſolutus carne per extaſin jam videret; He thought he was out of the body, and that in an Extatical phancy he beheld the Reſurrection. I apprehend him not ſo much deluded.
Bellarmine is ſo dim ſighted when he liſt, that he can find nothing in all St. Peters words to be called a ſin, no not when he would have enjoyed Heaven upon Earth, and ſaid, Maſter, it is good for us to be here. Licet in tali exceſſu mentis errate potuerit Petrus, certe peccare nullo modo potuit; Though Peter might err in this extaſie, yet he could not ſin, for he knew not what he ſaid. Indeed Paul had been a blaſphemer, and a perſecuter, Yet he obtained mercy, becauſe he did it ignorantly in unbelief, 1 Tim. i. 14. Though he did thoſe things through ignorance, yet thoſe things were ſins, for why did he obtain mercy, but becauſe he had been a ſinner? So it betokens a ſin that Peter ſaid he knew not what. Our Saviour told James and John they askt they knew not what, Mar. x. 38. Was there not a treſpaſs for all their ignorance? They that crucified our Saviour knew not what they did, Luke xxiii. 34. Was it not a bloudy ſin for all their Ignorance? St. Paul ſays of falſe Teachers, they underſtood not what they ſaid, nor whereof they affirmed, 1 Tim. i. 7. God will pardon ſlips of ignorance that they ſhall not be judged with Hell fire, but we muſt not excuſe them ſo far that they ſhall not be judged for ſins. Therefore of all Opinions their moderation ſounds to my ear moſt judicious, that make this error of Peters a ſmall ſin becauſe it proceeded from vehement love, but yet a ſin becauſe it proceeded from precipitated ignorance. Excellently Optatus againſt Parmenian, touching ſome other ſlips of this Apoſtle, Ipſius Sancti Petri beatitudo veniam tribuat, ſi illud commemorare videar, quod factum conſtat, & legitur; Let not bleſſed Peter think amiſs, if I ſhew him offending, where the fact is manifeſt, and recorded in holy Scripture. The Gloſs took the right eſtimation of Peters words upon this hint, that Chriſt gave him no anſwer again; it was frivolous and inordinate he ſpake, and Chriſt gave him no reply to approve it; yet it was no impious ſpeech, therefore he gave him no ſharp rebuke to condemn it. St. Ambroſe deſcants upon it many ways, and gives this cloſe, Proximum indulgentiae eſt quod de exceſſu venit pli amoris; That which comes from the exceſs of love is pardonable, and will obtain indulgence. As Poets and Orators make men ſpeak ſtrangely ſtrong lines, as ſome odd brain'd men call them, ſo fear, admiration, joy, rapture drew theſe words not well weighed from the Apoſtle. And though we ſhall give account of every idle word, yet the word of God hath taught us that not only where ſins are of ſmall growth, but even where ſin abounds, grace will abound much more, through Jeſus Chriſt our Lord. AMEN.