2 Peter 1:18

THis is a cleare description of the place, where they had that heavenly vision; the holy mount. Before he professed them eye-witnesses, now also eare-witnesses. This voice came not in secret, it was no whispering voice: not in terror, it was no thundring voice: not in a strange language, it was no unintelligible voice. It was not like the voice at Babel, confused. At the building of Babel there were strange tongues, that one could not understand another: at the building of Sion were also strange tongues, but readily understood, Act. 2. This voice heard, this they understood, this they declared.

The body of this verse reflects upon the transfiguration of CHRIST, whereof we shall find many considerable members. But first let us looke upon the outside of the Text, and the garments it weares. There is.

Quiddam Vocale; a Voice; This voice which came, &c. Locale; a Place; In the holy mount.

There are two annections to these two circumstances.

To the Voice, audience This voice we heard. Place, presence: σὺν αὐτῷ ὄντες; we were with him.

This voice which came from heaven.] First for the vocall part; we have already considered: what this voice was, and from whence it came. Here is only some variation of the latter phrase: there it was ὑπὸ τῆς μεγαλοπρεποῦς δόξης, from the excellent glory: here it is ἐξ οὐρανοῦ, from heaven. Now as. 2 Cor. 12.2. &. 4. When Paul speaking of his rapture and revelation, saies in one place that he was caught up to the third heaven: and in another, into Paradise: we may safely inferre, that Paradise is heaven, a place of infinite joy. So finding that here called heaven, which was before called glory; we conclude that it is a place of infinite glory. The earth had many cities, onely Ierusalem was the holy Citie: many mountaines, but Sion was the mount of joy. Psal. 48.2. The joy of the whole earth is mount Sion. The Courts of Princes have glorious shewes, onely the Court of God hath the Excellent glory. The Athenian thought all the world, as barbarous in knowledge, so infamous in honour, in respect of Athens: therefore they would goe heavily forth, but make hast home. Wee know that to bee true of our countrey, what they dreamed of Athens: the pride of the world is vanity of vanities, the meanest of heaven is glory of glories.

Good things are knowen by their contraries, where they cannot bee seene in their owne perfections. To contemplate this glory, let us looke lower than heaven, upon earth; lower than earth, upon hell; and so learne to judge of heaven.

Looke upon this world, what is found in it but vanitie, which is evill: miserie, which is worse: iniquity, which is worst of all. For vanitie, there have you some building houses, as the Estriches lay egges, or as children make ovens, to bake no bread in: there is vanity. Another wasts his time, braines, meanes, to find our ridiculous projects; only studies trickes: as if his soule could be made happy by a trick there is vanitie. Another sweats, non pro solido auro, not for riches, which is also vaine: sed pro stolida aura, but for the barren aire of emptie commendation, which is most vaine. The world it selfe is vanitie, and a mistresse that makes her Idolaters most vaine. Blanditur oculis, seducit osculis: if you looke upon her, she will beguile you if you kisse her, she will bewitch you. For miseries, one shakes a pained head, another rores for the torment of his reines, a third complaines the racking of his gowtie joynts, another is halfe dead with a Palsey: that it may be said of him more truly than of sea-farers: he is neither amongst the living, nor amongst the dead. Which of this whole multitude can say he is so well, that he feeles no distemper: Shew me the man that saies, he ailes nothing: and I will answer, that he is in most danger: the proximity to death is the insensibilitie of sicknesse. Bern. Ingressus debilis, progressus lebilis, egressus flebilis. Our entrance is full of weakenesse, our proceeding full of wickednesse, our departure full of wretchednesse. If thy body be healthfull, doth nothing about thy estate, thy friends, thy neighbours, thy children, trouble thee? lastly for iniquity; this is a morall corruption, worse than that mortall corruption. There flie a crew of oathes, like night-ravens: there stalkes pride, blustring through the streetes; the language of whose pace is, Who makes me? drunkennesse is reeling to the ground, and uncleanenesse strives to hold it up, Hypocrites dare lye God in the face, as if he had no window into the heart: or he that hath eyes like a flame of fire, could see men no otherwise from heaven, than the halfe cured man in the Gospell, that saw them walking like trees. Profane persons sweare, as dogges barke: non semper pro feritate, sed pro consuetudine; not ever for curstnesse, but for custome. If these externall offences did not vexe thee, yet thou hast enow at home: ever sinning, before, after, yea even while thou repentest; none of these conveniences are in heaven, Revel. 21. No misery, but habitation with God, neere whom sorrow can never come. No vanity, for the former things are passed away. No iniquity, for God shall make of things new. Revel. 19.9. Blessed are they that are called to marriage supper of the Lambs. Feasts have more than ordinarie diet: marriage-feasts more than common abundance. This exceeds all; new wine, pure Manna, great cheare, and an answerable welcome. Cant. 5.1. Eate Oh friends, drinke, yea drinke abundantly and be merry. Of beloved.

Looke yet lower, and consider the infernall pittie, full of horror and amasednesse: Where is no remission of sinne, no dismission of paine, no intermission of sense, no permission of comfort, Bernard. Where friend shall cry to friend; Percute, dilacera; infer prunas, & ebullientibus impone lebetibus. That Parisian massacre was but a sense-schoole to this bloudy field: yet thinke of that dismall cry there; of enemies insulting and butchering, kill, kill; of innocents suffering and dying, save, save. But Matth. 8.12. There shall be weeping and gnashing of teeth. Flet us ob ignem qui non extinguitur, stridor ob vermem qui non moritur, Bern. Weeping, for the fire that shall never be quenched: gnashing of teeth, for the gnawing worme that shall never bee satisfied. Fletus oculorum ex dolore, stridor dentium ex furore, Gregor. Weeping of eyes, the effect of a passive agonie: gnashing of teeth, the effect of an impatient fury. Illic dentes stridebunt, qui hîc de edacitate gaudebant; If the rod of affliction which scourgeth the deare ones of GOD, bee so smart: what are their plagues, in whose righteous confusion GOD insulteth; I will avenge mee of mine enemies! Esay 1.24. Bernard observes on the 25. of Saint Matthew. That the blessed are first called to the Kingdome, before the cursed be cast into thraldome. Vt [isti] acrius doleant, videntes quid amiserint: illi foelicius gaudeant, noscentes quid evaserint; That the ungodly may be the more vexed, seeing what joyes they have missed: and the faithfull the more solaced, seeing what sorrowes they have escaped. If our mortall eyes were suffered to view the horrours of that lake, how would we loath sinne which onely can endanger us thither!

Thus because I cannot tell you what heaven is, I have shewed you what it is not. For the pleasures of that place, let us not so much stand to examine what = bee, as whether they belong to us. Enquire not too curiously of them, as Manoah did for the Angels name, Iudges the thirteenth Chapter and the eighteenth verse. Lest thou receivest such a snibbe: Why askest thou thus after my name, seeing it is secret? It is Secret, or Wonderfull: the originall signifies both. So this excellent glory of Heaven is both wonderfull and secret. When a servant was carrying a cover’d messe, another was inquisitive what might be in it: the bearer answered, To what end then was it cover’d? The covering of this mystery, as it denyes intelligence, so it forbids inquisition. There is now no window to looke into it; there is a doore for our foot to enter into it: let us take it at a venture, it is the best match wee can make; and the LORD bring us to it through the merits of IESUS CHRIST.

Wee heard this voice.] The circumstance annexed to this vocall part, is Audience; Wee heard. Formerly there was provision for the eye, now GOD supplies the eare also. There wee have Seene his Majestie, here wee have Heard his Testimony. The object to the eye was Gloria Testati, the glory of the Person exhibited: the object to the eare was Vox Testantis, the voice of the Person witnessing. These are the two principall organs of Sense: and the wise love of God by the exercise of them both, brings us to a certaine perswasion of these holy mysteries. It a Philosophicall question, whether of these senses be better in it selfe. To answer according to nature, certainly the sight is most excellent: both for celerity, and perspicacity; quicknesse and sharpnesse. Segnius irritant animos dimissa per aures. But according to grace, for the benefit of the soule, Hearing far excelleth: and that both for Amplitude and Altitude. 1. For Amplitude, we see not many things in comparison of them we heare. Few can say, I have seene all the workes that are done under the Sun, Eccles. 1.14. Vnlesse he meane by All workes, all kinde of workes: or by Vision, consideration; as there certainely Salomon doth. But we have heard what Salomon saw; a large Inventory of worldly things, the totall Summe whereof is Vanity. The actions and events of former times, are brought home to us by Hearing: whose authors and agents went to darknesse, before we came to light: we have heard far more than seene. 2. For Altitude, we have heard higher things than we have seen. The eye may reach almost to the Sieling of this lower world, but it cannot pierce the pavement of heaven. The eare heares what is done within those everlasting doores: that = beholds our thoughts, and accepts his Sons Intercession and merits for us. Psal. 8.8. As we have heard, so have we seene in the Citie of our God: first heard, then afterwards come to see, Psal. 132.6. Loe we heard of it at Ephrata, a strange land: but Vidimus in monte Sion; We only shall see it in mount Sion, in the glorious kingdom above. Let a deafe man see some new and strange object; the huske, colour, and visible part is onely apprehended by him: let his eare bee open to discourse, and relation shall give him the intelligible sense.

The Queene of Sheba’s eye was pleased with Salomons royaltie, but her eare was more ravished with his wisdome, 1 King. 10.7. I beleeved not the report of thy glory, vntill mine eyes had seene it: there she saw. But vers. 8. the thing she most admired and blessed, was his wisdome, let into her soule by her eare; Happie are they that heare thy wisdome, Matth. 13.16. Blessed are your eyes, for they see: that was proper to the Disciples: Blessed are your eares, for they heare: that blessing is left to us. But blessed are the hearts that understand and embrace, this is the height of blessednesse, Ioh. 20.29. Blessed are they that have not seene, and yet have beleeved. We may beleve without seeing, but how shall wee beleeve without hearing? For Faith commeth by hearing, Rom. 10.17. But saith Augustine, Seeing is applied to all the Senses. To Tasting, Psalm. Taste and see how gracious the Lord is. To Touching or Feeling, Psal. 16.10. Thou wilt not suffer thine holy one to see corruption: that is, to Feele corruption, Ioh. 8.51. He that keepes my sayings, shall never see death, that is, feele destruction. To suffer is sensibly to Feele, yet called, to See, Ioh. 20.27. Tange & vide; Reach hither thy finger, and see my hands. Had Thomas his eyes in his fingers! if not, then Seeing is Touching. To Smelling: Olfac, & vide quàm bene oleat; Such and See how sweet the Flower is. Gusta & vide, quàm benè sapiat: Taste and See how well the fruit rellisheth. Tange & vide, Touch and See how I am wounded. So, Audi & vide, Heare and See how pleasant the musicke is. The phrase is not unknowne to the Scriptures, Rev. 1.12. I turned to See the voice that spake with me. To see the voice, for the Person that ought it. Or else, video is put for Intelligo: I see mentally, not elementally. Mica 6.9. The man of wisdome shall see thy Name, that is, understand it.

The eye as a meere Organ of sense, must give place to the eare. Therefore it is wittily observed, that our Saviour commanding the abscission of the offending hand, foot, and eye; yet never spake of the eare, Marke 9.43 If thy hand, thy see or thine eye, cause thee to offend, deprive thy selfe of them: but part not with their eare, for that is an organ to derive unto thy soule salvation. As Christ sayes there; a man may enter into heaven, lamed in his feet, as Mephibosheth blinde in his sight, a Barzillai, maimed in his hand, as the dry-handed man in the Gospell: but if there be not an eare to heare of the way, there will be no foot to enter into heaven. Si des non prius fuerit in aure, non erit in ore, nec in corde; If God be not first in the eare, it is neither sanctifiedly in the mouth, nor comfortably in the heart. The Iewes has eyes to see Christs miracles, but because they had no eares to heare his wisdome, therefore they had no feet to enter into his kingdome. The way into the house is by the doore, not by the window; the eye is but the window of the heart, the eare is the doore. Now Christ stands knocking at the doore, not at the window, Rev. 3.20. And he will not come in at the window, but at the doore. He that entereth in by the doore, is the shepheard of the sheepe, Ioh. 10.2. He comes now in by his oracles, not by his miracles, Ioh. 10.3. To him the porter openeth, and the sheepe heare his voice. The way to open, and let him in, is by the eare; to heare his voice. There was a man in the Gospell, Blinde and Deafe: blinde eyes, is ill; but deafe eares, worse. It is bad to have the eyes sieled, but worse to have the eares sealed up.

Open your eares therefore to this heavenly voice. Bernard hath this description of a good eare: Quae libenter audit docta, prudenter intelligit audita, obedium agit intellecta; Which willingly heares what is taught, wisely understands what heareth, and obediently practises what it understandeth. O give mee such an eare and I will hang on it jewels of gold, ornaments of praises, Psalm. 85.8. I will heare what the Lord will say: Quid loquatur Dominus. Wee have those will heare what tempting harlot can say for Luxurie, what a false prophet can say in the behalfe Vsury, what a Lawyer can say in the behalfe of Sacriledge, what a factious Schismaticke can say for Separation, what a Iesuited Seminary can say for Treason. Christ promised his presence to all those that are assembled Nomine suo, in his Name: these meet not in the name of Christ, but of Antichrist. Where in stead of the flowers of Gods Garden, they gather the poisonous weeds of the Forrest: and the Devill gets in at the Lords doore. I may say of these Convents, confederating to mischiefes; what Chrysostome said of the virgin possessed by the Devill at a Theater. When God rebuked him, Quomodo ausus es ingredi domum meam? How durst thou be so bold as to enter into my House? Satan answers, Inveni eam in domo mea; because I found her in my House. In the Congregation of Saints, the Holy Ghost enters in, and the Devill is cast out: but in these houses of sedition, and places of malicious errour, the company of sinners and seducers; the Holy Ghost is shut out, and the Devill is let in. I know that the common streets are not free from offences to honest eares; but it is one thing, Audire non quaerenda; To heare things that are to be hated: and another thing, Quaerere non audienda, to listen after things that are not to be heard. Betweene Odio invenire, and ultro convenire; finding evill against our wills, and seeking evill with our delights; there is great difference, Psal. 120.5. Woe is me that I sojourne in Mesech; that I dwell in the tents of Kedar. Blesse your selves from Mesech, but love Mount Sion: there are the songs of peace. Thus after hearing the voice of God from heaven, you shall come to heare the voice of God in heaven. You have heard Hosanna’s you shall heare Hallelujahs: here, God praised by his Ministers: there, praised by his Angels. There we shall both heare others, and beare a part our selves, in the everlasting praises of God, and our Saviour IESUS Christ.

When we were with him on the holy Mount.] Wee are come to the Locall part: = this Mount was, and how Holy, we shall heare presently. First, consider the adjacent circumstance; We were with him. The Voice had their Audience, the Mount their Presence: σὺν αὐτῷ, with him: O blessednesse to be with Christ! What meant Peter to be ashamed of this, when the Damosell said, This man was with Iesus? Mat. 6.71. What, deny to be with IESUS? Alas, it was his weaknesse then: afterward he was so glad to be with him, that he was content to die for him: he refused not the sharpe and bloudy way of martyrdome, to be with IESUS. What meant Nicodemus to be with him onely by night? as if he feared to be seene in his company by day? Shall a man feare his joy, his comfort, his salvation? Mary Magdalen so longed to be with him, that non erat ubi erat, she was not where she was, for her whole heart was with him. Mallem non esse, quàm sine Christo esse: I had rather at all not he than to be without Christ. It is impossible to be with him, and to be without comfort, Act 4.13. When they saw their boldnesse, and miraculous working, they marvelled, and tooke knowledge of them, that they had beene with Iesus. If there be courage of zeale, and peace of conscience in men, we may well conclude, they have beene with IESUS. When Gehesi went from Elisha, he presently fell into sinne: so doe all they that keepe not with Christ. With him is comfort and peace, Ioh. 6.68. Lord, whither shall we goe from thee? Thou hast the words of eternall life.

When we were with him on the holy Mount.] Our Saviour had fore-told the great glory and power of his second comming: to the comfort of his servants, to the terror and conviction of his enemies, Matth. 16.27. The Sonne of man shall come in the glory of his Father, with his Angels: And then shall he reward every man according to his workes. There is his Iustice, and the distribution of his justice. He shall reward every man , there is his Iustice: [κατὰ τὰ ἔργα], according to his workes, there is the distribution of his Iustice. It is distinguished plainly, Matth. 25.46. To them that have done ill, everlasting punishment: to them that have done well, life eternall Now lest his Disciples should doubt of that glory, which he hath ascribed to himselfe at his second appearing; and stagger at the ignominy of his present estate: immediately upon it, he makes them a promise, that they should see it, or at least a glimpse and abridgment of that so enjoying this vision, they might more confidently and authoritatively give [their] testimonie to it. There be some standing here, which shall not taste of death, till they see Son of man comming in his kingdome. And this promise is prefixed by the three Evangelists, that record this story, immediately before CHRISTS Transfiguration on the Mount, Matth. 16.28. Marke 9.1. Luke 9.27. Which words of Christ have divers expositions. Some take it meant of his glorious Resurrection, as if the sense were thus. There be some standing here, that shall not die, till they see the Sonne of man in his glory, and conquest of sinne and death. Some, not all, for this must exclude Iudas: all the rest of the Apostles, but onely Iudas, did live to see it. Bed and some others take it, Pro Ecclesiae dilatatione, meant for the enlargement of his Church. As if this were the sense; There be some standing here, that shall live = see my Kingdome flourish, and spread powerfully over the face of the earth; and the despised Name of IESUS to command the Scepters of Kings and raigne over the Dominations of the earth. Some understand by it, the last comming to Iudgment: as if there were some Apostles yet living, and that should live unto the latter day; because he sayes, Some stand here that shall not die, till they see this glory. But that opinion as frivolous, hath alwayes beene exploded, excluded. The last, best and most agreeable to the History, and context of the Scripture; is to understand••• De clarificatione Christi, concerning his Transfiguration, which immediately followes. Of this there was Promissio clara, exhibitio manifesta, occultatio jussa; It 〈◊〉 clearely promised, manifestly performed, and the concealement of it for a time commanded, Matth. 17.9. This Christ promised under the forme of an oath; Amen verily I say unto you. There are certaine circumstances of this Transfiguration [inhe-] rent in the Text; other adherent to it, which wee will borrow from the Evangelists, and so make up the discourse. The points are, The Time, when this was done. Place, where this was done. Manner, how this was done. Witnesses, before whom this was done. Event, that followed this being done.

The time, to expound our Apostles When, is expressed, Matth. 17.1. and Mark 9.2. After six dayes. Only Saint Luke, Chap. 9.28. seemes to differ from them: for he sayes Eight dayes after. Now betweene six dayes, and eight dayes, there seemes to be some difference of the time. Saint Hierome easily reconciles them thus. Matthew and Marke, Ponunt dies tantum intermedios; speake onely of the intervenient dayes, that went betweene the promise and the performance. Lucas addidit & primum in qui pro- misit, & ultimum in quo solvit. Luke addes both the first day in which he promise it, and the last day in which he performed it. Eight dayes Exclusively; six dayes Inclusively. Some mystically, by these six dayes understand the six ages of the world, as they call them; which being past, we shall come to that glorious vision of our Lord Iesus in heaven. But why did not Christ presently vouchsafe to his Disciples [the] Sight, but defer the performance of it, till six dayes after the promise? Chrysostome answers; Visionem distulit, ut eam vehementiús appeterent, & gaudentiús acciperent. 〈◊〉 deferred it to encrease their desires before it came, their joyes when it came. To [in-] flame their desires, for Cito data vilescunt, things easily come by, are little set by. [in-] encrease their joyes, for Dulciús obtinetur, quod diu detinetur; That which hath been long detained, is at last more sweetly obtained. Moreover, if Christ after the promise of this vision, had immediately singled out some to the participation of it, this would have bred envy and grudging in the rest, who were apt enough to quarrel about such businesses. That extraordinary gracing of some, would have beene held a disparagement to all the rest. Therefore as Christ concealed their names in the promise, Some of these, not naming who they were; so for six dayes hee deferred the perform [performance]. That without emulation of the rest, he might give satisfaction to them he had chosen.

The Place is delivered in the Text, the Holy Mount. Saint Matthew sayes it was Mons excelsus, an high Mountaine: Saint Peter, Mons Sanctus, an Holy Mountaine. By common consent this Mountaine was Tabor, thought it be not nominatively expressed in Scripture. A faire Hill in the territory of Galile, [Mirabili-] tate ex omni parte aequaliter finitus; Of so wonderfull a roundnesse, that you = thinke rather Art than Nature had fashioned it: the ascent of it was thirty furlongs, it was a Sea-marke to Marriners; It was full of herbes, fruits, flowers, fountaines. Thus it was high and conspicuous for situation, fertile by condition, and lastly, Holy, by this most holy apparition, Hieron. True it is, that all places are of their owne nature equall: Nec alter altero dignior, Nor is one more worthy, or more holy than another: but by the accession of some speciall blessings and priviledges. Whither [soever] the Lord comes, that is the fountaine of holinesse, such is the odour and perfume of his gracious presence, that hee sanctifies the place. It was his presence which cause Iacob to turne Luz into Bethel, Gen. 28.17. This is none other, but the house of GOD, and this is the gate of Heaven. So GOD himselfe testified to Moses in Horeb, Exod. 3.5. The place whereon thou standest, is holy ground. And the Captaine of the Lords host to Ioshua, Iosh. 5.15. Loose thy shooe from off thy foot, for the place whereon thou standest is holy. Thus became this Mount holy: there being God, Pater sanctitatis per vocem auditam; The Father of holinesse heard speaking: Christ, Sanctus Sanctorum, per carnem ad tempus glorificatum; That Holy of Holies by his body for that time glorified: Moses and Elias, those holy Saints: Peter, Iames, and Iohn, those holy Apostles: needs must this Mount bee holy. Nicephorus writeth, that Helena built upon that hill a Cathedrall Church, and dedicated it to Saint Peter. And in processe of time, others also added two Monasteries, endowed with faire revenewes: in allusion or answer to Peters desire, Let us build here three Tabernacles. But now etiam periere ruinae, there is not left any (so much as) ruine, to tell the passenger, here stood such monuments: and that holy Mountaine is become an habitation for Wolves and Foxes. Ierome upon Hosea, writes liberally of this Mount, and calls it Thabor, Psal. 89.12. Tabor and Hermon shall rejoyce in thy Name. It had cause to rejoyce, when it bore the glorious Person of IESUS CHRIST. Hee interprets it to signifie, Lux veniens, Light comming. Not unfitly, that CHRIST, who is the light of the world, upon a mountaine of light, should give remonstrance of that glorious light of his Majestie. But why did our Saviour choose a mountaine for this apparition, why not rather a valley? True glory is not to be sought in Profundo hujus seculi, in the low bottomes of this world: but on high; Set your affections on things above, where CHRIST sitteth on the right hand of GOD. All that come to GODS glory, must ascend on high, Psalm. 24.3. Who shall ascend into = hill of the LORD? The Devill tooke CHRIST into a mountaine, when he shewed him the kingdomes of the world, and the glory of them. So our Saviour tooke his Apostles up into a mountaine, when he shewed them the kingdome of heaven, and glory of the world to come. Moses went up to a mountaine, to speake with the Lord: now the Lord goes up to a mountaine, to speake with Moses.

The manner is set downe, Matth. 17.2. Hee was transfigured before them, and his face did shine at the Sunne, and his rayment was white as the light. Some are of opinion, that this clarity was In aere circumfuso, non in corpore Dominico; In the ayre about him, not in the body of Christ: But that that is false, for Himselfe was transfigured, not the aire about him. Some have said that his very substance was changed from mortalitie to Immortalitie for the time. But that is false: for Transfiguration is properly Transitus de figura ad figuram; from one figure to another: not De natura [ad] naturam; not from one nature to another. Some say, this Transition was not [Secundum] mutationem, sed secundum manifestationem; Not by any change into that which was not before, but by a manifestation of that which was (not revealed) before. These affirme, that CHRIST tooke from his mother an immortall and impassible bodie: but this is a most impossible opinion. How then could this be ? If CHRIST reserved mortality, how was he capable of glory? If he tooke immortality, then was there a change of his substance. Neither, but onely a change his forme. And why is this impossible to his miraculous hand? Qui cicatrices [ostendit] in corpore immortali, quare non splendorem in corpore mortali? He that could shew his scarres in a body immortall, why not also his glory in a body mortall? Luk. 9.29. The Fashion of his countenance was altered. There is a change, not of his Person, but of his looke: nor yet is it said, Vultus, sed species vultus: not his Countenance, but the Fashion of his countenance: not Alia, sed altera, that is, Alterata. This was done by the Clarity that was in his body, ut in subjecto, as in the very subject. This splendour was Aliter in corpore, aliter in veste; After one manner in his body, after another in his garment. In his body intrinsecally & inhaesivè, inherently: in his garment 〈◊〉 exteriori, & supereffuso candore; By an externall whitenesse powred upon it. His face did shine as the Sunne. Sol est causa splendoris; The Sunne is the cause of Shining; ascribing to Christ the greatest degree of splendour, that our understandings can apprehend Non ut splendor solis, sed ut sol splendoris; Not as the brightnesse of the Sun, but as the Sunne it selfe. His garments were white as the Light. Lumen causa candori. The light is the cause of whitenesse, and whitenesse is received and perceived by the benefit of light. Saint Marke sayes, they were white as snow; and what can be whiter? Thus our Lord Iesus put off his despicable forme, wherein he was contemned of the world; and the veile of his humble mortality, wherewith his glory was shadowed: yet as he retained the same garments, so he put not off the same substance. Onely he put Majesty upon his countenance, his habite, his whole body; that = might give his Apostles a shew of their future glory. So shall the faithfull one day shine; as the Starres, Dan. 12.3. as the Sunne, Matth. 13.43. For Christ shall change our vile bodie, that it may be fashioned like his owne glorious body, Phil. 3.21.

The witnesses before whom this was done, were of two sorts: some that Christ tooke with him, others that met him. The Disciples he tooke with him were three, Peter, Iames, and Iohn. Numerus in se perfectus, & in testando integer; A number able to give a sound and sufficient Testimony. Here two questions are moved; first, why Christ chose but three: secondly, why onely these three. Why three and no more, why these three and no other? First, why but three? To shew unto us, that Paci electi; Few are chosen: God doth not reveale his glorious mysteries to all; but some whom his owne good pleasure calleth and culleth out, Act. 10.41. God did shew him openly, not to all the people, but to us witnesses chosen before of God. Beside three can give a sufficient testimony, Deut. 19.15. Matt. 18.16. In the mouth of two or three witnesses every matter shall be established. Next, why these three, and none of the rest? 1. I do not answer with Feverdentius, because these three were Flos totius [gregis] Christi, & Principes novi Testamenti; Because they were the flower and prime of a Christs Apostles, and the Princes of the New Testament. I never read that Christ gave unto them any such prerogative or superexcellencie above the rest. 2. Nor doe I fetch an answer from the mystery of their names, with Gorrhan. He that will see the glory of God, must be a Peter, agnoscere per fidem, to acknowledge Christ by faith: a Iames, supplantare peccatum, to supplant sinne: a Iohn, operari per gratiam, to worke good by the grace of God. For in these three, Credendo verum, extirpando malum, & operando bonum; To beleeve that is true, to root out that is evill, and to practice that is good; hee placeth all perfection. 3. Nor yet doe I answer, because these three were more eminent in vertue and graces than the rest. Three sorts of men are qualified to see God: Such as love him, Ioh. 14.21. If a man love me, I will love him, and Manifestabo ei meipsum; I will manifest my selfe to him. Such as are Humble, Matth. 11.25. Thou hast hid these things from the prudent, and hast revealed them unto babes. Such as are of a pure heart, and cleane life, Matth. 5.8. Blessed are the pure in heart, for they shall see God. Psal. 50.23. To him that ordereth his corruption aright, will I shew the salvation of God. These are all gracious qualities: and with them were the rest of the Apostles as truely sanctified, that were not here admitted. 4. What, was it then because Christ did love these three above the rest? Indeed his love was great to Iohn; and therefore among all his honourable Titles, he mentioneth that ever in the first place; The Disciple whom Iesus loved. But his loves Iohn was greater Extensivè, non Intensivè; by way of Extention, not by way intention. He shewed more signes of familiarity to him, than to the rest of the company: but he equally loved and prized them all. 5. Because the wisedome and unquestionable goodnesse of God chose them out, & secretioribus suis adhibuit, accepted then to the participation of his secrets. Thrice he called out those three, and made them witnesses to three great workes. The first was to the raising of Iairus his daughter. Mark. 5.37. He suffered no man to follow him, save Peter, and Iames, and Iohn. He did put forth the mourners, the musicians, the people, and left behind the lest of the Apostles; only these three he admitted. The next election was to this glorious transfiguration; singularly the same three againe. The last was to his Agonie in the Garden, Mark. 14.33. He charging his Disciples to stay, tooke with him Peter and Iames and Iohn, and began to be sore amazed. He made them three particularly witnesses; in the first worke, of his Power: in the second, of his Majestie: in the last, of his Agony. 6. Lastly, if men may give any reason of the Lords actions, whose wisedome is unsearcheable; I doe not thinke that CHRIST chose them, because they were more excellent than the rest, but because they were rather more weake than the rest. It was subvenire infirmitati eorum, to helpe their infirmitie, and to strengthen them in the assurance of their Master and Saviours glory.

The company that came from heaven, were Moses and Elias. Some have thought that these did not appeare Verè & Personaliter, truely and personally; but Angels in their likenes: but that is a manifest error; for themselves appeared, not Angels in their = Some are of another opinion, that they did not onely appeare personally, but that in their very bodies with their soules. Because it is said that Elias was taken up, and no man knew what became of Moses his body: which occasioned that disputation betwixt the Archangell and the divell. Iude. ver. 9. But it is most plaine that the body of Moses was buried. Deut. 34.6. in a valley in the land of Moab, over against Beth-peor: though no man knoweth of his Sepulchre unto this day. Neither are all of that opinion, that the very body of Elias was taken up into heaven; some be perswaded, there is no humane body in heaven, but the body of our Lord IESUS only. Ioh. [3.13]. No man hath ascended up into heaven, but he that came downe from heaven. But here it is questioned, why did Moses and Elias appeare, rather than David and Abraham, from whose loynes CHRIST IESUS came and who were so famous among the people? Reasons.

To omit, that those three great fasters met together, Moses, Elias, and CHRIST: each of them having fasted fortie dayes, and forty nights.

1 To manifest a difference betweene the Lord and the servants. Moses and Elias were of high esteeme with the Iewes, CHRIST not regarded, a man of no repute among them; therefore he would now shew that he was the Lord, and they but the servants to waite upon him. That he was not Elias, but the God of Elias: not Ieremie, but he that sanctified Ieremie: not unus ex Prophetis, one of the Prophets, but the Lord of the Prophets, that sent them.

2 If it be granted that Moses was dead, and that Elias died not: this declareth that CHRIST is the Saviour of both quicke and dead: whether of men living with Elias, or dead as Moses. To manifest that he hath the power both of life and death; Adducitur Moses mortuus, & Elias vivus; both living Elias, and dead Moses are brought; both saved by this Iesus Christ.

3 To come neerer home; Moses was called the Law-giver, and Elias was (after a sort) the Law restorer; now the Iewes traduced CHRIST for a Law-breaker. Their common Imputation against him was, that he transgressed the Law, and was contrary to the Prophets. Therefore he was content to be put to his purgation and to Iustifie himselfe. Matth. 5.17. Thinke not that I am come to destroy the Law or the Prophets: I am not come to destroy, but to fulfill. And for a further testimonie of this Moses that brought the Law, and Elias that revived the Law, witnesse that hee = obedient to the Law. Gal. 4.4. God sent forth his Son made of a woman made under the Law to redeeme them that were under the Law.

4 They meete that brought the Law, with CHRIST that brought the Gospell; to shew that Law and Gospell must be joyned together. But we are freed by CHRIST from the Law? I answere, there is a double obligation of the Law: the obligation of penaltie, and the obligation of dutie. We are freed from the obligation of penaltie, but not from the obligation of dutie. 2 Tim. 2.19. Let every one that nameth the Name of CHRIST, depart from iniquity. He hath taken from the Law. Damnandi potestutem, all power to condemne us: but not Dominandi authoritatem, all power to rule us. We must still serve God according to his Law, or he will not save us according to his Gospell. Our faith in the Lord IESUS, and our obedience to the Law, must bee joyned together: as Moses and CHRIST met upon the mountaine. Ioh. 1.17. The Law was given by Moses, but grace and truth come by Iesus Christ.

5 To shew that this was the true Messias, to whom both Law and Prophets bare witnesse. Moses in the Law, as it is cited by Saint Peter, Act. 3.22. A Prophet shall the Lord your God raise up unto you among your brethren, like unto me: him shall ye heare in all things. And Elias in stead of all the Prophets, who was Prophetarum clarissimus, the clearest of all the Prophets. Now Suspecta est veritas, quae sola se testatur, Ambr. That truth is suspected, which barely testifieth of it selfe. Therefore as CHRIST had three witnesses from the earth; Peter, Iames, and Iohn. So he had three from heaven; the voice of the Father, Moses and Elias. That now he which fulfilled both the Testaments, might enjoy both the Testimonies.

6 Lastly, CHRIST proposed two such famous men, as Moses and Elias to his Apostles for patternes: that their spirits might be well tempted in them. Moses vir mitissimus, a man most meeke on the earth: Elias a man exceeding zealous. Twice he doubles this testimonie of himselfe. 1 King. 19.10.14. I have been very jealous for the Lord of hostes. He had such a sacred fire of zeale in his heart upon earth, that God advanced him in a charriot of fire into heaven. Therfore are these two brought hither, that the Apostles might learne to mixe Moses his meekenesse, with Elias his ferventnesse. Yet this rare and excellent composition they forgate, Luk. 9.54, When they could not be entertained in a Samaritan village, say Iames and Iohn; (and that as it seemes, not long after their descending from the mount.) Lord, wilt thou that we command fire from heaven to consume them, as Elias did! There they thought of Elias, but forgate Moses: they had too much of the ones fire, but too little of the others water: zeale enough, but without the mercie of meekenesse. Againe at the apprehension of CHRIST, when Peter denyed him, and all the rest fled from him; there they had too much of Moses, but forgate the spirit of Elias: they had meekenesse enough, but wanted zeale: both together make a good temper.

The event or consequents of this transfiguration, are these. First, the testimonie of the Father from heaven; which came out of a bright cloud overshadowing them. It was from a cloud, saith Chrysostome, that they might the more confidently receive it for the voice of God, qui solitus loqui Patribus in nube; who was wont to speake to their fathers in a cloud. This is my beloved Sonne, &c. They could formerly see his mother poore, his supposed father labouring for his living, CHRIST himselfe hungry, thirsty, weary, despised. Therefore now they heare a voice from heaven to make amends for all: recompencing his supposed basenesse, with Attributes of great glory. God speaking that to him, which he never spake to any; This is my Son. Not to the Angels, Heb. 1.5. Vnto which of the Angels said he at any time, That art my Sonne? Christ was shortly to die, and to suffer hard and unjust usage of his enemies; and all this in humilitie to beare. Therefore now he shewes Potentiam [ante] passionem, gloriam ante injuriam, honorem suum ante horrorem suum: his power before his passion, his glory before his injurie, his honour before he come to feele his horror. That when they should afterwards see him taken, bound, scourged, Scorned, crucified, buried; they might then know and say, that this was effected not [propter] potentiam eorum, sed propter patientiam suam; not by reason of their power over him but by reason of his patience under them: not because they could inflict it, Aug. but because he would suffer it. Non miseranda necessitate, sed miserante voluntate: not by a miserable necessitie, but by his owne gracious mercie.

Another event was Saint Peters counsell. The point whereof Moses and Elias conferred with CHRIST, was De Excessu ejus, concerning his decease, which he should accomplish at Ierusalem. Peter hearing this newes of his masters death and that by the testimonie of two such famous Prophets: he thinkes it good to provide betimes for his safetie. Such a course he had formerly attempted. Matth. 16.22. Bee it farre from thee Lord, this shall not be unto thee. But CHRISTS rebuke was then so sharpe, Get thee behind me Satan; that Peter durst no more in plaine termes, advise him againe to that favouring of himselfe. Therefore now he doth it [aenigmaticè], covertly, and by involved insinuation. Lord, it is good for us to be here: we are now in a safe place; a mountaine high, sure, solitary, pleasant: guarded by the company of two such potent men; a cloud to compasse; us glory to sustaine us, delight to content us. Let us tarry here, where no harme can find us out. Were it not madnesse to leave a place of such security, and expose thy selfe to the furie of thine = It is good to be here: but alas it was his error: for if this were to have beene a permanent and durable glory; Peter should not have called for Tabernacles, but for mansions. Let us build here three Tabernacles, moveable tilths? No; fundamentall and constant habitations. Quid dicis Petre? mundus perit, & tu montem [petis], Aug. Doth the whole world perish, and must fire burne it all, and callest thou only for a mountaine? His error was both wayes culpable: either to seeke in [via] Patriam, or in patria Tabernaculum; his countrey in the way, or a Tabernacle in his countrey. If he knew this to be but the earth, why doth he seeke for heaven upon it? if he tooke this to be heaven, why doth he call for an earthen Tabernacle? One for thee, another for Moses, &c. Why not, one for me, another also for Iames, and Iohn? No, he mentions none for them, for he hoped that CHRIST himselfe would be their Tabernacle. Triaquaeris, factria, Bed. Thou seekest three, make three, one for the Father, another for the Sonne, another for the Holy Ghost; none for Moses, none for Elias: doe not joyne the Servants with the Creator. Mystically there be still three Tabernacles: Exterius, Ecclesia: Interius, Conscientia: Superius, [Coelestis] Patria. One outward, which is the Church: another inward, which is the conscience: the last upward, which is the kingdome of heaven. Let us dwell faithfully in the former, let God dwell spiritually in the other; that we may all dwell together comfortably in the latter; that is for ever in the peace of glory.

Lastly, this glorious vision and voice from heaven, amazed the Disciples; that they fell on their face, and were sore afraid. CHRIST with the Touch of his hand recovered them; And when they had lift up their eyes, they saw no man save Iesus onely, Matth. 17.8. Because indeed he was that Person onely, to whom both Law and Prophets bare witnesses. They have done their office, and then they vanish, that Christ may be all in all. There is onely one mediator, Christ: it is he onely that satisfies the Law, and sanctifies the conscience: he onely, that reconciles us to God. Let Moses and Elias, and all others disappeare to the worke of our salvation; Da modo [nobis] Iesum; Onely give us Iesus Christ. This testimonie they heard, but might not presently utter, for Christ forbad them. Tell the vision to no man, untill the Sonne of man be risen againe from the dead, Matth. 17.9. The reasons of this interdiction = be. 1. Because the Iewes were to have no signe, but the signe of the Prophet Ionas: they had seene enough to leave their unbeliefe without excuse. 2. Because among the rude, after the publication of such a glory, Crux scandalum pareret, the following Crosse would have bred scandall. If he were invested with such glory, why could he not keepe himselfe in it. 3. Because till his resurrection had made way for it , the world would never have given credite to this wonder. But perceiving his power in raising himselfe from the dead, they might easily embrace the faith of that clarification. Lastly, according to that, Eccl. 11.28. Neminem laudaveris ante mortem; Iudge no man blessed before his death. Then they witnessed it, then they preached it, then they wrote it, we heare it, let us all beleeve it, that we may one day enjoy it, in the everlasting kingdome of Iesus Christ.

I conclude; Peter and the rest knew Moses and Elias on the mount, whom they never saw before: they being departed many hundred yeares before the other were borne. Yet Mosen ab Elia, Eliam a Mose, utrumque a Christo potuerunt discernere. They could distinguish one from another; and say, this is Moses, this is Elias, and that is Christ. This is a lively type and shadow of that glory in heaven; where every Saint shall perfectly know all. Not Abraham nor any of the Patriarchs, not David nor any of the Kings, not Elias nor any of the Prophets, not Peter nor any of the Apostles, not Stephen nor any of the Martyrs, not any of our friends, kindred, acquaintance, none of the now unknowne beleevers scattered on the face of the broad earth shall in that place be stranger to us. Our knowledge shall extend to every individuall person: all shall know every one, and every one shall know all. Now let us love one another, pray for one another, doe good one to another; then and there wee shall know one another, and all bee eternally knowen and loved of our blessed God.