A Century of Sermons, Sermon 1
THE FIRST SERMON UPON THE Deſcent of the Holy Ghoſt.
ACTS ii. 1.
And when the day of Pentecoſt was fully come, they were all with one accord in one place.
IN this Book of the Acts of the Apoſtles you have the Evidences and moſt antient Records of the Primitive Church. Chriſt in the four Evangeliſts taught us what an abſolute Church ſhould be, and St. Luke practically hath given us an exemplar what an abſolute Church was and flouriſhed in the time of the holy Apoſtles. In the firſt Chapter of this Book you may note what a thin company, and ſmall Society was firſt intruſted with the Goſpel of Chriſt. How the number of the Twelve was made complete again after the loſs of Judas by the election of Matthias, and theſe together with ſome other Diſciples made up 120 names, ver. 15. Puſillus Grex, a very little flock indeed, as many as conveniently met in one dining room or upper Chamber, and theſe to deal with all the world, not half ſo many as Gideon ſelected out of thirty thouſand to ſave and deliver Iſrael from the Midianites. Though it was a moſt ſtately Altitude in the Roof of Solomons Temple, that the height of it was 120 Cubits, yet it was but a narrow ſcantling for the Primitive Church of our Saviour to have but 120 Diſciples. Could theſe few, would fleſh and bloud ſay, be heard over the face of the whole earth? Well, ſays King Ahaz, it is all one unto the Lord to ſave with many, or with few: And as if the Lord had thought theſe too many to propagate the Chriſtian faith. Salmeron ſays, (I know not from whom he had it) that fourteen of thoſe 120 proved arch Hereticks, and ſowers of falſe Doctrine, and then that little number of faithful ones was more than the tenth part diminiſhed.
But put this ſecond Chapter in the balance againſt the firſt, and you will ſay there were labourers enough for Gods Harveſt though half of them had been ſpared. Conſider what excellent, unutterable, and even God-like gifts they had given to them at this Feaſt of Pentecoſt, ſo that all Nations and Languages that dwelt round about were aſtoniſh'd in this Chapter at the grace that came out of their lips. One of them was able to deal with many thouſands of natural men, that were not illuminated, and to confound them in their wiſdom. And now I purpoſe to adjoyn my ſelf, God willing, to that Treatiſe, what foreign, what wonderful works theſe were which God poured upon thoſe that expected the influence of his grace at this ſeaſon, how many and manifold gifts were given upon this day in one gift, the gift of the Holy Ghoſt. At this time I will go as far in that ſubject as my Text will lead me in theſe Points. Firſt, Here is the time of the Holy Ghoſt's coming, the day of Pentecoſt. Secondly, The company that received the Holy Ghoſt, all of them, a multitude, with whom anon we ſhall be better acquainted. Thirdly and principally it is to be noted, how they were prepared to receive the Holy Spirit. Which I draw to two Heads, they were Ʋna, and Ʋnanimes, they were all in one place, no ſtrangeneſs or ſeparation one from another, and they were Ʋnanimes of one accord, which is divided into two bleſſings, though they were not divided, for they were in vinculo pacis, and in vinculo ſpei; they were knit in the bond of peace by concord, and all knit in the bond of hope by patience and expectation that the Holy Ghoſt would come upon them. And when the day of Pentecoſt was fully come, &c.
That Doctrine which our Saviour preached to his Apoſtles in the ſeventh verſe of the former Chapter is fit to begin the firſt Point, The Father keeps the times and ſeaſons in his own power, and all his good fruits he brings forth in ſuch due ſeaſons, that the ſeaſon is as fertile of obſervation as the fruit it ſelf; ſo it will fall out to ingender copious obſervations, that the Holy Ghoſt was given now unto the Apoſtles juſt at this Feaſt, and not untill this day, the Feaſt of Pentecoſt. Let us have recourſe to the Law of Moſes, that we may make our ſelves perfect in this myſtery. God ſpake unto Pharaoh to let the Children of Iſrael go, that they might hold a feaſt unto the Lord in the Wilderneſs, Exod. v. 1. Therefore when they were brought out of Egypt with a mighty hand, and a ſtretched out arm, they did perform what the Lord intended, they did hold a Feaſt, not preſently, but after they were out of the dread of the Egyptians, juſt fifty days after the Paſſeover that Pharaoh was content to ſend them away. And from thence the Greek 72 Tranſlators put it into one word, and called it Pentecoſt. The Hebrew Doctors all ſay that the firſt Pentecoſt was celebrated on the ſixth day of the third month; ſo reckoning after their Tradition from the ſecond day of the feaſt of unleavened bread, which was the ſixteenth day of the firſt month, it made a compleat number of a Pentecoſt, or fifty days, and was called therefore the Feaſt of Weeks, becauſe they were to number exactly by days and weeks, and not to miſs the day which the Lord had appointed. God was very curious and exact in his Commandment.
Well, this Feaſt was firſt ſolemnized at Mount Sinah after they had caſt Egypt at their back fifty days, what were the conditions and reaſons for which it was inſtituted? Let me reſolve that, and you will underſtand all. Firſt, In remembrance how joyful and thankful they were that they came out of Captivity. Oleaſter notes very truly, though one of the Jeſuites carp at him for it, that the remembrance of their long Captivity was one end of this Feaſt; it is ſo expreſly, Deut. xvi. 12. Thou ſhalt keep the Feaſt of weeks unto the Lord thy God, and thou ſhalt remember thou waſt a bondman in Egypt. Secondly, On the ſame fiftieth day that they came out of Egypt the Law was delivered upon Mount Sinah, or Horeb, for Horeb is but a part of Mount Sinah, and the memorial thereof was ever after celebrated upon this yearly Feaſt. So St. Hierom ſays in an Epiſtle to Fabiola, Dedicatio legis eſt Pentecoſte; The Pentecoſt is the dedication of the Law. Thirdly, It had another reſpect to make it holy, for it was called feſtum meſſis or primitiarum, the Feaſt of Harveſt, or the Feaſt of Firſt-fruits; for as ſoon as they put in their Sickle into the Wheat harveſt, they baked two Loaves leavened made of fine flower of the firſt fruits, and waved them before the Lord, and offered them up with many bloudy Sacrifices. Now this was not put in ure at the preſent, but it was a feſtival Ceremony not to be omitted, to celebrate Gods mercies for the fruitfulneſs of the earth when they came into the Land of Canaan. It is true that the Feaſts of the Paſſeover, and of Tabernacles were obſerved in an holy wiſe ſeven days together, at the feaſt of Weeks or Pentecoſt they kept but that one day ſacred to the Lord, becauſe it was the beginning of Harveſt, and God put no decrees upon them to make them loiter from their daily neceſſary labour, but it was an high ſolemnity as fell out in all the year, Dies celeberrimus, & ſanctiſſimus, as the Vulgar Latin reads it, Lev. xxiii. 21. where we read that then they ſhould proclaime and call an holy Convocation. So I have ſummed up the three occaſions of this Feaſt in the Old Law, firſt to give thanks for their deliverance from bondage; Secondly, to honour the day wherein firſt they received the Law at Mount Sinah; and thirdly, to offer up the firſt fruits of their Harveſt; will you ſee now how aptly the gift of the Holy Ghoſt was diſtributed at the ſame time, When the day of Pentecoſt, &c.
Firſt, Whereas the Jews did celebrate at the Feaſt of Pentecoſt their enfranchiſement from the houſe of bondage, ſo the benefit of liberty was augmented this day much more than ever it was before. This Satan knew well enough, and therefore the longeſt thing wherein he held the Church in ignorance was about the ſending of the Holy Ghoſt, long after the name of Chriſt, and his power was received, whole Cities and Societies confeſſed they had not ſo much as heard whether there were an Holy Ghoſt or not. Ignorance in thoſe Points which are neceſſary to ſalvation is the greateſt thraldom and captivity in the world. Falſe Prophets, ſays S. Paul, do lead captive ſilly women laden with ſins, 2 Tim. iii. 6. I ſpake not only of ſuch as ſate in the darkneſs of death and were loſt; theſe were like Samſon in fetters, having their eies put out, but the Diſciples, the flower of Chriſts train ſaw nothing in holy myſteries as they ought to ſee, till the influence of this glorious day cleared there eye-ſight, their eyes were held, their hearts were held, they knew not which way their Redemption was brought about, and how Iſrael was reſtored. Our Saviour took out but one Text in all the New Teſtament, it is out of Iſaiah, and it is to this very purpoſe that the Spirit of God redeemed us out of the captivity of ignorance; the place is extant, Luk. iv. 18. The Spirit of the Lord is upon me, becauſe he hath anointed me to preach the Goſpel to the poor, to preach deliverance to the captives, and recovery of ſight to the blind, to ſet at liberty them that are bruiſed. This comes home to the matter I am ſure. Yet moreover, this is a day of reſtitution unto liberty, becauſe it diſſolved the Church from the tye and yoke of Levitical Ceremonies, from thoſe multitude of Statutes which overwhelmed the people with obſervation. As Pharaoh was drowned in the red Sea, ſo the tenure of Moſaical Ceremonies was drowned in the bloud of Chriſt which was ſhed upon the Croſs, and on this Feaſt we received the Seal of the Spirit that we were rid of them all. So far I have demonſtrated that at this time we ſhook off the bondage of Ignorance and Ceremonies, which makes it a feaſt of Pentecoſt to us Chriſtians, as well as it was to the Jews.
Secondly, You ſhall find the other correſpondency marvelouſly kept between the Law and the Goſpel. Chriſt at his death was ſlain not only as the Paſchal Lamb, but even when the Lamb was ſlain on the Feaſt of Paſſeover. Now from the Feaſt of Paſſeover, or rather from the ſecond day of ſweet bread, reckoning fifty days, the Children of Iſrael came to Mount Sinah, and there received the Law, which was kept ever after with a moſt ſacred memorial; ſo fifty days after Chriſt roſe from the dead the Apoſtles and the Church received the Spirit of Sanctification. And I am ſure we have much more cauſe to renown our Pentecoſt than the Jews had to honour theirs. If the Law, which was the miniſtration of death, was ſo thankfully remembred, how much more the dedication of the Goſpel? For this day, as the Fathers ſay very well, was the firſt dedication of Chriſts Catholick Church upon earth. They were made the Sons of the bondwoman by the Law, we are made the Sons of the free-woman by the Spirit. We have not received the ſpirit of bondage again to fear, but we have received the ſpirit of adoption, Rom. viii. 15. A ſinner could have no comfort in the Pentecoſt of the Jews, they had the Law, and that condemned them, this was miſerable comfort. We have gladſom tidings this day, not from Sinah, but out of Sion, which bids us live by faith in Chriſt. In no other Feaſt of the Jews might Leaven be eaten, it was an hainous tranſgreſſion, but the two loaves of the firſt fruits were to be baked with Leaven which were dedicated to God at this Feaſt, Lev. xxiii. 17. Expoſitors ſay no more to it but thus,Oleaſter. Leaven was put into the dough of new corn, Ʋt panes ſapidiores eſſent, to make it more ſavory; certainly ſo vulgar an interpretation is much under the meaning of the Holy Ghoſt. I would rather ſay it had a myſtical conſtruction, that Leaven was allowed at this Feaſt to intimate that the Holy Spirit would bear with the leaven of our nature, with our ſins of frailty and infirmity. And it is obſervable that this is the number of the Jubilee, every fiftieth year was the Jubilee year, which was a time with the Jews to reſtore all men to their Lands, which were ſold away by ill-husbandry, and a general forgiving of all debts: So this day was a true Jubilee for remiſſion of Treſpaſſes, it was at this time that Peter preach'd remiſſion of ſins to all that did repent and believe, to all without exception, for, ſays he, the Promiſe is to you, and to your Children, and to all that are afar off, even to as many as the Lord our God ſhall call. So I have ſhewed that we received the divine Spirit of grace at Sion at the ſame time that they received the terrible Law at Sinah, which makes it a greater Feaſt of Pentecoſt to us Chriſtians than it was unto the Jews.
Thirdly, We agree no leſs with them in the next ſimilitude for keeping this day. The Iſraelites, according to the early maturity of corn in that climate, began to put their Sickle at this time into Wheat Harveſt; ſo the Apoſtles from this day forward went forth to reap that which the Prophets had ſown, gathering much fruit unto eternal life, and bringing the Wheat of God into his Garner, unto the everlaſting praiſe of the glory of his grace. Their Barly Harveſt, ſuch was the condition of their Soil and Husbandry, begun at Eaſter, their Wheat was begun to be cut down ſeven weeks after at Whitſuntide, and the latter was called Tempus primitiarum, the Time or Feſtival of Firſt-fruits which were preſented to the Lord. So God breathed his ſpirit into man at the creation of Adam, that was the firſt Harveſt; which ſpirit being choked by him, and coming to nothing, this day there was a ſecond emiſſion of the ſpirit into man, fully to reſtore and renew him again. Now the two Loaves of Firſt-fruits, which at this time by the Levitical Sanctions were waved to the Lord are rendred after the ſpiritual gloſs of our Church, to be amor Dei & proximi, the love of God, and the love of our Neighbour; and theſe muſt be weaved or heaved up after their manner: what's that; why our integrity and piety muſt ſhine before men, that they may ſee our good works, and glorify our Father that is in heaven. Beloved, here's the difference, they gave firſt-fruits of earthly things this day unto God, but this day we celebrate the memorial how God gave Firſt-fruits of heavenly things unto man. In Rom. viii. 23. St. Paul ſpeaks of the firſt-fruits of the ſpirit in a diminutive ſenſe, as the inchoation of grace, the enlightning of faith, the hope of better things, that what he hath begun in us he will perfect; but the firſt-fruits of the ſpirit which the Church reapt this day was that which ſanctified the whole lump for ever after; for this laſt correſpondency, and for the other forenamed, the Apoſtles in a moſt acceptable time expected the Holy Ghoſt, when the day, &c.
A moſt delicious gift poured out from God in the very ſtrength and deliciouſneſs of the year: A feſtival time it was you have heard, and ſuch a Feſtival as brought a Concourſe of many Nations to Jeruſalem; ſo it appears in this chapter. I have my authority from St. Ambroſe, that the Lord had this time much in mind to do it honor many years before, for ſome Jewiſh Tradition hath encouraged him to ſay that the certain ſeaſon when the Angel came down to the Pool of Betheſda to trouble the water, that whoſoever ſtepped in firſt might be made whole of his diſeaſe; it was but once a year, and that once was the Feaſt of Pentecoſt. Mark how the Lord deſign'd out that day for his Angelical Miracle. I will not engage my ſelf into that Chronological queſtion, whether our firſt Whitſunday when the Holy Ghoſt appeared in firy tongues was the very Pentecoſt of the Jews, or rather the day after: To the latter opinion many incline, upon that ſlight reaſon, becauſe St. Luke writ this Story of the Acts 28 years after Chriſt's aſcenſion into heaven, and then the Jews Pentecoſt was aboliſhed: the doubt is much uncertain, wherefore I let it paſs. But I can aſſure you that in very ancient times of the Chriſtian Faith, yea in the moſt ancient, if Clement his Conſtitutions were warrantable, this day was kept with as high honour and devotion as the zeal of our Forefathers could excogitate. Says Euſebius lamenting that his Maſter Conſtantine the Emperor died at the ſame time; if I ſhould call it foreign, the Holiday of Holidays, we ſhould not erre. He adds, that it was foreign, it had honour done it ſeven weeks together. This in my apprehenſion refers us to three things. Firſt the Church was wont to ſing that chearful Anthem of Alleluia every Sunday from Eaſter to Whitſuntide, an arbitrary Ceremony at the diſcretion of every particular Church, and our Church of England ſince the Reformation continued the cuſtom according to the firſt Liturgies ſet forth in Edward the ſixth his Reign to ſing or ſay alleluia from Eaſter to Whitſuntide at Morning Prayer. 2. By the ancient Preſcript no Faſts were bidden all thoſe ſeven weeks, nothing but joy and exultation was heard and practiced. 3. During all that ſpace they did not kneel at time of Prayer, but ſtand upright looking towards Heaven,Can. 20. Nicene Council. from whence the Holy Ghoſt deſcended, Nefas erat de geniculis adorare, in Tertullian's time; theſe were ancient Rites and Preſcriptions to magnify this day in the beauty of holineſs. But whereas Euſebius adds that Chriſt aſcended into Heaven the very ſame day the Holy Ghoſt deſcended; this was his overſight, though not his alone, who would not pick the right ſenſe. Act. i. 3. that Chriſt was ſeen of his Diſciples but fourty days, ſpeaking of the things of the Kingdom of Heaven; therefore on the fourtieth day he was taken from them into Heaven; and ten days after the plentiful ſhowers of grace did rain down upon the Church, the time is ſo preciſely noted ſays Iſidor Palcuſiot, to refute that proud Heretick Montanus, who ſaid the great promiſe of the Holy Spirit was not fulfill'd at the Feaſt of Pentecoſt, but long after in his days. This is the glorious day which the Lord hath made, wherein he ſumm'd up the complement of all his benefits, as the ſixt day was the complement of the Creation. All other preceding mercies were but words to this, the Holy Ghoſt is the Seal or Signature of thoſe words, to make the deed the ſtronger, in quo ſignati eſtis, Eph. iv. 30. in whom ye are ſealed unto the day of Redemption. Rejoyce in this day, and keep it holy before the Lord, not in decking the body▪ in full diet, in ſport, in idleneſs; but in thankfulneſs, in purity of mind, in ſpiritual conſolations, in the feaſt of a good conſcience,Homil. 35. in Evang. and ever ſet before you at ſuch ſeaſons what Gregory ſaid, Quid prodeſt intereſſe feſtis hominum, ſi contingat deeſſe feſtis Angelorum; What profit is it to keep holiday with men, if we ſhould be excluded from keeping holiday with Angels for evermore.
So much for the time of the Holy Ghoſts coming; I repent me not that I have been long in it, for it was moſt material. The perſons that received this power from on high are next in the way of my diſcourſe, omnes, all of them. Many there are that underſtand this note of Univerſality collectivè, not as meant of all that were preſent, but of all the Apoſtles. The whole Church was gathered together for the Election of a new Apoſtle, that's apparent in the former chapter, and the lot fell upon Matthias. The number of names together were about an hundred and twenty. Among theſe there were divers women, Mary the Mother of our Lord is expreſly mentioned for one of them; theſe continued together in prayer and ſupplication even until the time that the Holy Ghoſt did fill the Room. Now I would put the caſe into this diſtinction, whether the ſpirit came down upon them all? upon them all in ſome great meaſure no queſtion, but not upon them all with the ſame virtue, and power, and illumination. Many talents of rare perfections were diſtributed among all the Believers that were preſent men and women, for elſe Peter had not applied the place of the Prophet Joel ſo pertinently ver. 17. of this chap. In the laſt days I will pour out of my ſpirit upon all fleſh, your ſons and your daughters ſhall propheſie, your old men ſhall dream dreams, and your young men ſhall ſee viſions. St. Hierom leans to this ſide, and ſays that the mighty gift of grace was given to all that believed, even as God took the ſpirit of Moſes, and gave it to the 70 Elders, and it came to paſs when the ſpirit reſted upon them they propheſied, and did not ceaſe, Num. xi. 25. Elegantly St. Auſtin to favour this opinion, Chriſt warned his Apoſtles not to ſtir from Jiruſalem, but to wait for the promiſe of the Father, and that not many days thence, that is 10 days after his Aſcenſion they ſhould receive the Holy Ghoſt: But ſays the Father Chriſt gave this ſpirit not only to them, but to ten times as many as the Twelve, to ſixſcore in all, Ea eſt fidelitas, imo liberalitas Chriſti docens nos pauca promittere, Auguſt. Serm. 116. de Temp.ſed decuplo plura praeſtare, this is the juſt dealing, nay the liberality of Chriſt, which bids us promiſe no more than we will perform, but rather perform ten times more than you promiſe. But whether the cloven tongues which lookt as if they had been of fire did deſcend upon the whole Congregation, men and women, may a little be doubted, for they were Types and Figures that the Lord would ſend forth of his Servants to be bold and fervent Preachers in all Nations, and women were interdicted from the public miniſtry of Preaching, though in the beginning they were imployed in ſome private labours of the Word. And if the women had the gift of tongues they did not utter them in this Chapter; for when all were amazed to hear ſuch diverſity of languages from illiterate ones, and ſuch as never travelled, ſome mocked and ſaid, theſe men are full of new wine foreign, in the maſculine gender. And 'tis not to be deſpiſed for an obſervation, that ver. 4. foreign, all are ſaid to be full of the Holy Ghoſt, and ver. 3. the firy tongues are ſaid to ſit not upon all, but foreign, upon each of them, meaning I conjecture upon each of the Apoſtles, but I will not ſtrive for it.
In the old Miſſals, I am ſure, I have not peruſed the latter, it reads the Epiſtle thus, omnes diſcipuli, all the Diſciples were with one accord in one place, and Beza ſays in two antient Greek Copies, he had found foreign, all the Apoſtles, and none other mentioned. Certainly they were primarily intended to reap the benefit of the day: For it is well noted by the firſt Writers, that there were four things proper and peculiar to the Apoſtles, given them for the gathering together of the Saints, which were not communicable to any other Servant of Chriſt. The firſt was immediate vocation from Heaven; St. Paul demonſtrated, he was not inferior to the beſt of the Apoſtles, becauſe of that property. The ſecond was infallibility of judgment in the neceſſary points of faith. 3. A Generality of Commiſſion to have the care of the whole world committed to every one of them, to exerciſe their power in all places, towards all perſons. 4. To ſpeak in all the tongues and languages of the world, to confirm their Doctrin by ſigns and miracles, and by the impoſition of their hands to give the like miraculous gifts of the ſpirit to others. For although the having of miraculous gifts, and the power to work miracles was not ſimply proper to the Apoſtles, yet to have them in a ſort, as by the impoſition of their hands to give the ſpirit unto others, and to enable ſuch as they thought fit to do ſigns and wonders through the finger of God, this was a benediction upon the heads of the Apoſtles from the great day of Pentecoſt, and only upon them. Simon Magus, that Mammoniſt, you may remember, would have bought it of them, but had a curſe inſtead of a bleſſing. Nay when Philip the Deacon had baptized ſome at Samaria, the Apoſtles went to confirm thoſe whom he had baptized by impoſition of hands, that they might receive ſome extraordinary gifts of the Holy Ghoſt. And as theſe graces were reſerved only for the Apoſtolical honor in their time, ſo were they never ſince paſſed over to any by ſucceſſion. Inſtead of immediate calling, God be praiſed, we can ſhew our Vocation derived by ſucceſſion from the Apoſtles: Inſtead of infallibility of judgment we have the direction of the Scriptures to guide us in finding out the truth: inſtead of general Commiſſion over the whole World we have particular aſſignment of ſeveral Churches, and parts of Chriſts Flock to feed: inſtead of their miraculous gifts, and power to confer them to others, we have that faith which was confirmed by the Apoſtles miracles. And ſo I have declared that many, even all the Believers that met together ſhared in the bleſſings of this day, but the Apoſtles had an excellency and preeminency above them all for the government of the Church, not diſputing what particular irradiations and ſanctifications the Bleſſed Virgin had, which we may ſuppoſe to be incomparable beyond all others, ſuch as were fit for her to receive, but they are not here revealed.
But of the perſons hitherto, I can ſpare no more time for that; for it is worth much obſervation how they were prepared to receive the Holy Ghoſt, which I handle in this order, howſoever the words ly, firſt that they were foreign, then foreign, firſt unà, then unanimes, they were all in one place. To be altogether in one City, in Jeruſalem, and not to ſtir from thence till they had received the Comforter, even the Spirit of Truth; to that purpoſe Chriſt laid his command upon them: but they were met together not only in one City, but in one houſe; not only in one Vineyard, but like Grapes they hung together in one cluſter. Behold how good and how pleaſant a thing it is for Brethren to dwell together in unity? In publick they conſorted together, Luke v. ult. they were continually in the Temple praiſing and bleſſing God together: in private they held faſt the ſame friendſhip and amity: by this, ſays our Saviour, ſhall they know you to be my Diſciples, if you love one another. Whether it were the time of praying, or hearing the Word, or breaking of bread, mark it in ſeveral places of this Chapter, they did it with chearfulneſs and mutual friendſhip, they were never aſunder. Unity in matter of circumſtance, in matter of place carries bleſſing and edification with it, that we are Brethren: it is the Lords doing to make men to be of one mind, to dwell in one houſe, Pſal. lxviii. 6. We read it in our laſt Tranſlation he ſetteth the ſolitary in Families; that is he reduceth the diſperſed into unity, and outward conformity. I told you, and preſſed it earneſtly about this time the laſt year, what an acceptable thing it was to God, that when Noah and his Sons and Daughters were all the living of men and women that were left in the World, that theſe ſhould all praiſe the Lord together in outward unity with one voice, and with one Sacrifice; this was called a ſweet ſmelling ſavour: ſo much it delighted God this day to ſee the Church met together, thoſe 120 names, that after Ages might know how well compacted the Primitive Church was, that there were no diviſions or diſtractions in their Body. God be praiſed for the multiplication of his Saints now over all the world; we cannot meet now under one Roof as theſe did, nor ſit down in rows in one Field together, as thoſe 5000 did, whom our Saviour fed in the Deſart; the bounds of all the Land of Canaan are not able to hold us; God be glorified for the increaſe. Our unity of place is to meet in thoſe publique Aſſemblies, which are allotted to particular Churches, at thoſe appointed times which are enjoyned us: In no wiſe to ſlack our preſence here on the Lords day, to flock together on other feſtival days, at Morning Prayer on week days to be much more diligent than we have been; (fie upon our tardineſs and excuſes in that duty!) do we look that God ſhall bleſs us in our Perſons and Calling, to take a Benediction away with us to ſerve us the whole week, and come no oftner? is not he the God that makes men to be of one mind to come to the Temple together, and there to receive the Holy Ghoſt? Chiefly I wiſh heartily in Chriſt that they would conſort together with us, who take no offence at our Doctrine eſtabliſhed, but make a ſeparation and ſtrangeneſs both from us, and among themſelves for matter of Ceremonies and things indifferent. They that are baptized into Chriſt, and one Faith, why ſhould they not come together with one accord in one place? I muſt not be prolix. I will ſay no more to it, but let us ſay with St. Paul, Hebr. x. 39. foreign, We are not of them who ſeparate or draw back unto perdition. Ʋnto perdition, let that be noted.
The obſervation of this point gains thus much more out of St. Auſtin. Lib. de Spir. & lit. ca. 16.As all the Tribes of Iſrael were gathered together about Mount Sinah to hear in what manner the Law was proclaimed, ſo here was an agreement of all perſons to joyn together to receive the Holy Ghoſt; but in that admirable ſimilitude there is this diſſimilitude, that the people were prohibited with many terrors to come near the place where the Law was delivered, but at this time the Holy Ghoſt was ſent unto them, who expecting the promiſe, were all with one accord in one place. And Calvin conjects much unto this note, that the minds of the faithful were exceedingly encouraged and chang'd for the better, the ſtouteſt Champions of them all had no manlike fortitude in them before, the Shepherd was ſmitten, and inſtantly they were ſcattered, and ran away for fear: now the very women had hardned themſelves againſt all danger, they mix themſelves together in one place with that holy company, and fear no evil that can happen unto them. A reſolved conſtant mind, an heroick heart to take up the Croſs of Chriſt, and to ſuffer unto the death for righteouſneſs ſake is a ſign of much grace in the ſoul, and an admirable preparation to receive the greateſt meaſure of the Holy Ghoſt. And that you may not think this Apoſtolical Society had crept into a dark corner where no eſpials could find them out. Many Authors that have laboured to underſtand where it was, ſay it was a ſpacious goodly Room of as much note as any private Houſe in all Jeruſalem, and frequented ſo often by the Apoſtles, that their haunt was known through all the City. All that I have met withal conclude it was the ſame upper Chamber where our Saviour celebrated his laſt Supper, and ſo conſecrated the place. Nicephorus and Cedrenus ſay it was the Houſe of John the Evangeliſt, for he took the Bleſſed Virgin to his own home, and ſhe was now among them; a ſlender gueſs, God wot, and repugnant to many circumſtances of Scripture. Theophylact ſays it was the Houſe of Simon the Leper; how can that be, when his Houſe was in Bethany, Matth. xxvi. 6. Euthymius ſays it was the Houſe of Joſeph of Arimathea an honourable Counſeller, and had goodly Rooms to receive them. Baronius goes with the moſt voices, all are but conjectures, that it was the Houſe of Mary the Mother of John, whoſe ſurname was Mark. Deſcrip. Hiroſol. num 6.To this Adrichomius conſents, and ſays this was the place where 3000 Jews were converted by Peter and baptized: thither Peter betook himſelf when the Angel brought him out of priſon, there Stephen and others were made Deacons, there James the Brother of our Lord ſo called was conſecrated Biſhop of Jeruſalem; there the firſt Council of the Apoſtles was held, Acts xv. All ancient Authors conclude it was about where the Tower of Sion ſtood, and this is certain, that Helen the Mother of Conſtantine did build a goodly Temple upon the ſame place to honour that holy ground. It was a Figure of the whole Church of Chriſt, ſo much the more to be remembred, and the Church is a Figure of the Kingdom of Heaven, where all the Saints, and I truſt all we, ſhall praiſe the Lord with one accord in one place for evermore.
It follows now, as the outward Bond of Peace was with this Society, ſo they were claſpt together faſter with the inward Bond of Agreement, with the unity of the ſame ſpirit, they were foreign with one accord. There cannot be a more proper, true, and certain diſpoſition to make us meet for the Holy Ghoſt than unanimity: As the Halcyon, ſo our Naturaliſts ſay, never appears but againſt fair weather, ſo the Spirit comes either not at all, or not very plentifully unto us, until he find concord among us without jars, and tranquility without bitterneſs. The unity of the Apoſtles is called by the Fathers paraſceue ſpiritus, the way-making to receive the grace of God; and if the Patient be prepared aright, the Agent will do his work the ſooner and the better. No gifts of benediction are given to ſtrive, and oppoſe, to fight one againſt another, but for charity and edification; therefore it was the beginning of our Collect three Sundays paſt, Almighty God which doſt make the minds of all faithful men to be of one will; and it is a principal part of our Goſpel for this day, Peace I leave with you, my peace I give unto you. That peace which Chriſt left among the Apoſtles was as it were an earneſt penny put into their hands, that they ſhould have the full donative of the Comforter from above. Our Saviour was born in the days of Caeſar Auguſtus, when a ſtill Peace was over all the world, now He pours out his holy ſpirit upon them that were of one accord, and of one heart: the one was his firſt act upon earth, the other is his laſt, then he was cloathed with our fleſh, now we are inveſted with his ſpirit.
This remarkable amity and Saint-like brotherhood among the Members of the Church, which had no ruptures, was well prefigur'd in the old Feaſt of Pentecoſt, which was kept by the Jews. For Levit. xxiii. 19. upon the day of Pentecoſt among other Burnt-offerings, the Prieſts were appointed in the name of the whole Congregation to offer up two Lambs of the firſt year for a Sacrifice of Peace-offerings. You will ſay that's no ſtrange matter to preſent a Peace-offering to the Lord; true indeed, particular perſons did it often in their own behalf, but Maimonides obſerves it, that the publick Body, the Ʋniverſal Church of the Jews never offered any Peace-offering but at the Feaſt of Pentecoſt. O who will work this work for the Militant Catholique Church, that we may ſay of all the parts of it omnes unanimiter, they conclude all for the Orthodox Faith with one accord? Some ſtrange ſalvation muſt drop out of the clouds, we know not how, to work this Attonement, yet on both ſides let every man take heed he make not the rent bigger with more obſtinacy, and greater ſeparation? ſweetly did a meek Moſes of our own Church write, there will come a time when three words uttered with charity and meekneſs ſhall receive a far more bleſſed reward than three thouſand Volumes written with diſdainful ſharpneſs of wit. It may ſeem a wonderful and unanſwerable ſcruple, that many in the former Ages of the Church did ſo much tranſcend us in theſe dayes for gifts of Miracles, gifts of Devotion and Learning, for Watchings and Faſtings, for Induſtry and aſſiduous diligence, for moſt proſperous ſucceſs in winning many Souls to the Kingdom of Heaven: but the true cauſe is that their unanimity and pious agreement opened a wide gate to admit ſanctification into their breaſt, and our diſcords exclude it. No ſpirit can give life to Members diſmembred, unleſs they be firſt united and compact together. Ezekiel knew not how ſcattered bones could live; but the bones came together, bone to his bone, and then the breath of the Lord came into them, and they lived, and ſtood upon their feet, Ezekiel xxxvii. 10. The Scribes and Elders of the Jews, in few years after our Saviour was crucified were like broken bones ſcattered and divided, like as one breaketh and heweth wood, every year by bribery or calumniations the High Prieſt loſt his dignity, and a new one was ſubſtituted. Joſephus moſt impartially hath related that there was no care of Religion, no zeal for the Law among them, becauſe there was nothing but bandings and factions in their Synagogues. Here was no accord, and therefore no Holy Spirit came down into their habitations. Againſt the Congregation of the famous firſt Nicene Council, the Fathers that met together, it is not to be concealed, forgat themſelves ſo far, that they put up innumerous Bills of complaints one againſt another before the Emperor Conſtantine. The Emperor knew this was a moſt repugnant beginning to the good work they had in hand, to enter into the conſideration of Chriſts buſineſs with diſtracted enmities, therefore he threw all their bills and brables into the fire, and then bad them proceed in the name of Chriſt, and in the grace of his Holy Spirit. Their heart is divided, now ſhall they be found faulty, ſays the Prophet Hoſea, chap. x. 2. A contentious ſtickler, that loves to be the head of a Faction, and to disjoynt things out of peace and quietneſs, I wonder whether ever he thinks how the Apoſtles were compoſed and prepared, when they received the Holy Ghoſt. Fuerunt omnes eâdem animatione ſimul in unam; ſo St. Auſtin reads, they had one heart, and one mind, and one inclination to advance the Kingdom of Chriſt, they were all with one accord in one place.
I enter now upon the laſt part of all that I may find the way out of my Text, and conclude, it is the other Preparation for the coming of the Holy Ghoſt, as all the Diſciples were knit in vinculo pacis in the bond of peace and concord, ſo they were united together in vinculo ſpei in the bond of hope by patience and expectation; they were ejuſdem unanimitatis, and ejuſdem longanimitatis, they kept together for the promiſe of the Holy Ghoſt till fifty days were fulfilled. God made the Iſraelites number fifty days after their coming out of Egypt before the Law was delivered, ut adventus ſui deſiderium accenderet, to make their hearts burn within them with longing for his coming: ſo he put off the coming of the Holy Ghoſt for the ſame ſpace of time, to make them think of his promiſe with eager expectation. The Jews called it the Feaſt of fifty days, and the Feaſt of weeks, for whether we reckon by days, or weeks, or years, we muſt wait the Lords leiſure, and ſay expectans expectavi, Pſal. xl. 1. I have waited patiently for the Lord; and ſay with our Saviour, not my will but thy will be done, that is, not my time, but thy time be fulfilled. Where is the faith, where is the humility of thoſe raſh ſpirits, that will not tarry the fulneſs of time, but have all things at their whiſtle by and by, or quarrel with God, as if he had forgot them? They received this bleſſing of wonderful grace that were foreign, long abiders, in the 13. verſe of the former chapter, foreign, or perſeverantes, ver. 14. ſuch as continue till the day of promiſe was fully come. He that believeth let him not make haſte, ſays the Prophet Iſaiah; God will do all things by his own leiſure and maturity, if he happen to ſtay ſtay for him, Habak. ii. 3. for at laſt he that cometh will come, and then he is no flitter, his gifts are without repentance, and he will abide with us for ever. AMEN.