Exposition of the Apostles Creed, Part 3 · Sermon 25
The Descent of the Holy Ghost.
Acts 2.1, 2, 3, 4.
And when the day of Pentecost was fully come, they were all with one accord in one place.
And suddenly there came a sound from heaven, as of a rushing mighty winde, and it filled all the house where they were sitting.
And there appeared unto them cloven tongues, like as of fire, and it sate upon each of them.
And they were all fill'd with the holy Ghost, and began to speak with other tongues, as the Spirit gave them uttterance.
WE are this day met to bless God for blessing us, to give him thanks for the best gift that he ever gave; As upon this day, he sent down according to our Saviours promise, the holy Ghost, and for that, Hallowed be his Name. This was one of those foreign,Ver. 11. those wonderful works of God; which the Apostles had no sooner received, but published: So wonderful,Ver. 12. that all that were present were amazed at it; they doubted, they knew not what it meant: So wonderful, that there were not tongues enough on earth to spread it abroad, except there came a supply from heaven: That as every Nation received a share of the gift, so there might be in every Nation some to magnifie God for it.
And they who will not be perswaded to magnifie his holy Name for this Donation, will hardly be moved to make it great for any: Because all the wonderful works of God, though great in themselves, though good in themselves, yet are not beneficial and good to us, till the holy Ghost seals and delivers them. For every man may take a threefold view of his own condition. As he is a meer man, as a Christian, and as born againe. For every man is not a Christian; the Heathens are not so; nor every Christian is not born again; the wicked are not so. His Manhood he hath from God the Father. He made him and all the world. His Christian Name from Christ, for he Redeemed him, and all mankinde: But his new-birth from the holy Ghost, for he sanctifies him, and all the elect people of God. This Trinity of graces proceeds from this Trinity of persons.
Now to what purpose had either of the two first been bestowed, had it not been for this third? For had we not been be…n again of water and the Spirit, into heaven we could not have gone; and th… it had been but a miserable case, either to have been made or Redeem'd. Of our making there is no doubt; for every man will confess, that it is but a wretched case to be made for Hell. The question is about our Redemption. For what! should this have been of no force, without the work of the Spirit? No, of none to us, had it not been for this Seal. That great work hath not its full perfection, till the holy Ghost be given. Full it is indeed in it self, the Ransome being fully paid upon the Cross; The blood of the Son of God there shed, being a sufficient price for the Redemption of ten thousand Worlds. But yet not full and perfect, and comfortable to us, till there be assurance given that it is made ours, which is the work of the Spirit in our hearts.
Shall I speak to you after the manner of men? and I am bold so to speak, because the Spirit himself hath so spoken before me. Christ is the Word, and all we heare of him but words; words spoken, or words but written. And a word, ye know, is of no force, yea though written, which we call a Deed or Obligation, till the Seal be fixed and impressed; that is it which makes it authentical. God hath borrowed the terms from us, and speaks to us in our own language. A fair conveyance and Charter we have to produce for a pardon and eternal life; many gracious promises, many glorious prerogatives, words enough extant in his book to raise our hearts. What want we yet? The seal. Could we but once finde them sealed and delivered over unto us, we might be secure. This also our good Father, and gracious Redeemer is pleased to do: He vouchsafes to give us of his holy Spirit, by whom we are sealed to the day of redemption; and so by his signature, whatsoever is contained in the Deed to our comfort, is made over to us.
Farther, put case an Act or Deed be sealed, as it happens in the VVill of a Testator, yet till an Administrator or Executor be allowed and admitted, all's in suspence; no Legacy can be sued for, nor any Creditor look for satisfaction. A faire VVill we have confirmed by the Death of the Testator, I mean our bountiful Lord and Master Jesus Christ; in it not the youngest childe or poorest servant of his family, but hath a rich Legacy bequeath'd him. But there was no Administrator declared till the Spirit descended. After ten days the Sonne from the Father sends down the holy Ghost with Letters (as I may so say) of Administration (for the Administration is the Spirits) and he conveighs over to every one,1 Cor. 12.5. what is freely and graciously bestowed in the VVill.
I shall yet farther make this point more plaine to you. There's not any thing in Religion can do you any good, were it not for the Holy Ghost; your Baptisme, our preaching, your receiving, our and your praying were all in vaine. Begin with that with which all begin; go to the Font and wash there, and what shall ye wash off, without the Spirit of God cleanse the water? you may perhaps wash off a few spots of the body, but your souls will be ne're the cleaner, if the Spirit of God move not upon the water, and make it the Laver of Regeneration.Joh. 3. From the Font step to the Pulpit, and our words will be found to be but as a sounding brass, 1 Cor. 13. 1 Cor. 3.6. 2 Cor. 3.6.or a tinkling Cymbal, except the Spirit gives life to them; for he that plants is nothing, and he that waters is nothing, but God that gives the encrease. He must put life into our words, they are otherwise but a killing, and a dead Letter. Go yet higher, though with much feare and reverence, and approach the Holy Table; and what behold you now there but bread and wine? were they more, such as the new Religion of Rome teacheth, the very flesh, and very blood of the Son of God; yet if the Spirit come not thither, the receivers were ne're the better. If you bring not Faith and Repentance with you, which are the graces of this holy Spirit, you receive no benefit,1 Cor. 11.27. Joh 6 63. nay much hurt by that which you there receive. The flesh profiteth nothing. Lastly, remove into your Closet, and make your petitions with Daniel, three times aday; and from thence remove to this holy place;Rom. 8.26, 27. unless the Spirit of God come and help our infirmities, and make intercession with us with sighs and groans that cannot be uttered, all's to no purpose. For we know not how nor what to pray, and therefore cannot expect to receive much. So necessary a gift this was of the Holy Ghost, because for us no good thing could be done, or by us nothing done acceptable to God without it: nor Christs merits sealed to us, nor our service pleasing to him. To have been born, to have dyed, to have ascended, are Acts of Mercy and M…jesty: but till we come to be partakers of the Divine Nature, be joyn'd to him by his Spirit, as he was joyn'd to us by his flesh, we are but animales, meer natural men; men of soul, not of the Spirit. And this is a certain rule, that animalis homo, 1 Cor. 2.19.the Natural man that never receiv'd the Spirit, perceives, relisheth, tastes not the things of God. You know it was the first Question that St. Paul asked when he came to Ephesus, Act. 19.2.Whether they had received the Spirit? as much as to say, If you have not receiv'd him, you have yet receiv'd nothing, all's to no purpose, for nothing will do you good.
It is not then without great reason, that among those foundations of our belief, this also of the Holy Ghost is laid for one. The summe of which, is, That I believe the Holy Ghost to be the third person in the blessed Trinity, equal with the Father and the Son, but proceeding from both: That he is the Lord and giver of life, and that he spake by the Prophets. And therefore as I believe, and worship, and glorifie God the Father as my Creator and dayly Protector, and God the Son as my Redeemer and Mediator: so also I relie upon, worship, and glorifie God the Holy Ghost as my dayly Comforter, Instructor, and Sanctifier; who works all grace and vertue in me, being by Nature a lump of sinne and mass of corruption. Of whom, that you may have the fuller knowledge, by his help and assistance, I have conceiv'd these following meditations; taking my rise from this story of his descent so fully set forth unto us by St. Luke, in the words I but even now read unto you. Out of which I shall propose unto you these four Generals. 1. The effusion. 2. His manner of coming. 3. His abode. 4. The effects.
1. In the effusion we are to reflect upon these severals:
1. The Time, viz. The day of Pentecost fully come.
2. The Place, Hierusalem: An upper Chamber, in which
1. They were foreign, with one accord.
2. foreign, About the same business.
He came then upon a good day, Whitesunday. To a good place, Hierusalem. To good-minded people, for they were at unity and peace among themselves.
2. The manner of his coming was wonderful.
1. As a great Prince he had his Harbinger before him, foreign, An Eccho, a Sound fit for the purpose he came. In which Eccho there be four considerable Appendices.
1. It was de coelo, from heaven, whence every good gift comes.
2. It was foreign, sudden, as are the inspirations of the Spirit.
3. It was violent, as of a mighty rushing winde.
4. It was filling; for it fill'd all the house where they were sitting.
2. After this Harbinger there followed the Apparition in the shape of tonges; which had three properties.
1. They were divided, Cloven tongues.
2. They were fiery, As of fire.
3. They stayed when they came, They sate upon every one of them.
3. The Consequents of this winde and apparition, which are;
1. That they were fill'd, all fill'd, and that with the most precious gift that ever was bestowed, With the Holy Ghost.
2. They concealed not the gift, They began to speak.
3. The tongue in which they spake, which was all languages, For it was with other tongues.
4. But yet with this restriction and limitation, Quid, & quantum, & quomodo Spiritus dabat, All was as the Spirit gave them utterance.
And this of Ʋtterance, is foreign, a gift too; which that at this time it may be given to me, I desire you to be instant with all prayer and supplication in the Spirit; without whose assistance I shall not be able to speak as I ought of this great mystery, to the unfolding of which I now descend.
1. When the day of Pentecost was fully come. foreign.
Though Religion be not tyed to time, yet the practice thereof requires a set time allotted to it. For remove the circumstances, where, when, and by whom Religious duties shall be performed, and you shall finde men will not be long Religious. Hence Religious minds, as they have alwayes had their Sacred places where, and their Sacred persons by whom, so also have they had their Sacred set dayes when to serve God.
Now God is either served with an humble, pensive, sorrowful soul, or with a joyful, merry, and glad heart; and both have their vicissitudes, both their dayes. As God deals with us, so we must behave our selves to him. Joy and grief divide our time, and mark out our dayes with black and white stones. On such a day God hath or doth deale us a blessing: Let us rejoyce and be glad in it. On that other he sends us a Cross, sack-cloth and ashes are fit Robes for it. God likes not, that man be like the sullen earth from which he came; A brutish lump, unsensible of the hand that does him good or evil. And therefore he is best pleased, that as he divides to us, so we divide with him; express upon its day both Passions: Joy, upon that day he does us good; and grief upon that day we suffer under his hand. And upon this ground it is that the Church hath differenced her time, marked out some for fasting dayes, others for festival solemnities. With those dayes of pensive dejection I will not meddle; my Text calls me to speak of a Feast.
A Feast and a Religious Feast. Now a Religious Feast will alwayes put us in mind of a benefit sent from heaven; The day on which it is kept, being advanced above other dayes, because that some stream of mercy springing above, hath overflowed the Land in which we live. For it is with dayes as it is with men; equal they are in esse naturae, all equally from the ground; even the first Adam was but an earthen vessel; and the best since but sherd; of that old Pot. When mens bones lie scattered before the pit, you may see of what mettal their pitchers were. No man can distinguish betwixt a Ribb of Lazarus, and Dives bones: But in esse morali, in state and condition, a vast difference and imparity there is. For God hath distinguished these earthen Vessels; made some to honour, some to dishonour; some he hath blessed and raised, as Kings, Princes, &c. some he hath consecrated and appropriated to himself as Priests and Prophets; some he hath passed by and brought low, and suffered to lie among the pots still.
Thus hath he done by the dayes of the year; though, as the Author of all,Ecclus. 33.9, 10, 11, 12. he hath measured them out by the periodick motion of the sun, yet hath he not given the same honour to one, that he hath conferred upon another: Some he hath advanced to be Holy, other he hath passed by as common days. These he hath put among the dayes to number; Those he hath exalted, and made high dayes, setting them above their fellows for a holy purpose. Those are numeral only; These are Festival. And that I may follow the Comparison a little further; As men that are advanced by their Prince above the many, have commonly endowments and qualities of minde or body more than ordinary: so also these dayes that God hath advanc'd above the rest, have somewhat of extraordinary and principal esteem, for which they have been honored. In them there was opus privelegiatum, some peculiar work which God did on them. No day being better than another, but as it is a Memorial of some grace or favour which God had done on that day more than other.
1. Look among the Heathen, and you shall not finde them without their Feasts, and Feasts celebrated at those times they receiv'd their benefits. At Eleusis their foreign & foreign,Meurs. Eleus. they had kept nine dayes to the honour of Ceres for two favours received, foreign, their fru… and their initiations in Religion. The Athenians celebrated their foreign, for their Laws receiv'd from the gods: Againe, their foreign,Graec. Fer. to the honour of Minerva, for that by her counsel the dispersed people of Attica were collected into one Body and one City.Plut. Rom. The Romans had their Liberalia in the honour of Liber; their Lupercalia to Pan; their Consualia to Consus; all appointed on set dayes in their Fasti or Calenders, Tertul. de Spect. cap. 5.6.ob beneficium quod hisce Dijs ascribebant, for some benefit which they ascribed to these gods. I could be infinite in proof this way, should I look among other Nations, Persians, Egyptians, Indians, Syrians. The Conclusion is, That they who looked out of the Casement of Nature, acknowledged the benefits received to come from heaven, and that they could not shew themselves sufficiently thankful, but by assigning some time to the honour of those Deities, whom they stiled foreign, the Bountiful Contributers of all that was good.Hom. It ran certainly in their heads, that except some due time and leasure were set out for publick memorials of great mercies, and cloathed with outward Robes of Religion above others, that their thanks would end with the day, and be wrapped up and buried in a darksome and everlasting oblivion. For man is for good turnes, but of a short memory. Injuries are engraven in Marble, but courtesies are scribled in sand; Et turbata volant rapidis ludibria ventis.Virg.
Every puff of wind makes the Characters illegible. Dayes and Feasts, and all are too little to help the memory;August. de Civit. Dei. l. 10. c. 4. and yet for fit helps they were ordained, lest an unthankful forgetfulness should creep upon men by course of time.
2. The Law of Nature or Dictates of reason taught the very Heathen thus much, but God his own people; and therefore for higher blessings, he set aside higher dayes: Such were,
1. The weekly Sabbath to the memory of the Creation.
2. Monthly the New Moons, to thank him for the beginning of time.
3. Annually, their Anniversaries for other blessings; as first that of the Tabernacles to bring to their minds,Deut. 15. that however now they lodged in seiled houses, yet the time was when their fathers were worse entertained; for as pilgrims and strangers they lodged in Tents and Tabernacles. Then that of the Passeover to continue a Commemoration of their great deliverance from Egypt. Lastly, this of Pentecost to be kept yearly, the 50. day after the second of the Passeover, to which our Whitsunday now succeeds, and well it may. For as the Jewish Pentecost was a Commemoration of their Law given on the 50. day after their departure from Egypt on Mount Sinai: so also was this our Feast ordained to be kept the 50. day after our Easter, as a Memorial of our Law the Gospel, taught and published by the descent of the Holy Ghost upon Mount Sion: So that that of the Eloquent Prophet Isaiah, was this day fulfill'd,Isa. 2.3. Out of Zion shall go forth the Law, and the Word of the Lord from Hierusalem.
3. These benefits were publick to the whole Nation, and therefore God would have in them publick thanks. Which yet did not debarre any mans private liberty, but he might keep a private feast, and be thankful on it, when God bestowed on him a particular blessing.Gen. 21.8. Gen. 43.33. Exod. 18.10. Joh. 2. Luk. 7.36. Hence we reade of Abrahams great feast at the weaning of Isaac; Josephs feast at the entertainment of his brethren; Jethro's feast, to which he called Moses and Aaron, and all the Elders of Israel; the marriage feast at Cana, to which our Saviour was invited, and was present; and the feast in the Pharisees house where Christ was entertain'd. To abolish feasts then, were to debar the occasions of blessing God both for publick and private blessings.
4. These grounds being well weighed, the Christian Church saw no reason but she also might do what was done before, in common equity and prudence set apart some dayes for a thankful remembrance of Gods benefits. As natural reason had taught the Heathen, and God the Jews; except Christians only can plead a liberty to be unthankful, to receive blessings from God with a heavy and dull heart. Hence Holydayes our Mother the Church hath appointed also. Some to the honour of her Lord. The Sunday, that Queen and Soveraign of all dayes,Ignat. Naz. to the honour of his Resurrection; foreign, or foreign, Christmas day, to the honour of his Incarnation. Holy Thursday to the memory of his Ascension; and Whitsunday to bless God for these first-fruits of his Spirit: These to her Lord. Some other to honour him in his Saints, acknowledging that her Lord was not great only in himself, but great also in those worthies, who exposed their lives, their liberty, their honour, all that could be deare to them, to advance the Name of Jesus. And therefore when those Natales Martyrum came, they blessed God for them; nothing doubting, but as God was well pleased foreign, so also he would be delighted,Nazian. foreign, as with the blood they shed out of love to him, so also with the honourable remembrance that on those dayes was had of them.
APPLICATION.
But because it may so fall out, that God may say of our Feasts as he did of the Jewish Festivals,Isa. 1.14. Your solemne Feasts my soul hates, 'twill not be amiss to appoint you some Holiday apparel; in which, if you attire your souls, you shall not need to doubt but your Feasts will be acceptable to h…m. Now the properest garments for a Religious feast, are the due composure of these three duties, Joyful praise, Bounty, and Rest. The Angels comprised all three in their Antheme; as if they had set a Song of three parts to be sung upon every Holyday. Glory to God on high, sung they; in that is praise. In earth peace; Luk. 2.14.and peace cannot be where there is no rest. Goodwill toward men; and little goodwill there is, where then is no Bounty. Only it would not be forgotten that they preach'd the Gospel first,Luk. 2.10. Behold I bring you glad-tydings of great joy. And so you have all the duties of a Religious Christian Feast.
First, Upon the Feast then be sure first to sing Gloria in excelsis, Glory to God on high; Sing merrily unto God our strength, Psal. 81.make a chearful noyse unto the God of Jacob; take the Psalm, and bring the Tabret, the merry Harp with the Lute, blow up the Trumpet as in the New Moon, even in the time appointed, and upon our solemn feast day. For this was a statute for Israel, and a Law of the God of Jacob. Lex, statutum, all kinde of Law for it. For this foreign, this sacrifice of praise, this fruit of the lips is as it were the grace that sanctifies the Feast. Upon such a solemnity God expects that a man have a merry heart, and that he express it by a Psalm of thanksgiving, This is the day which the Lord hath made; made a day,Psal. 118.24. by conferring some extraordinary favour upon us. What's to be done then? what, shall we hang down our head like a Bull-rush? No, not so,Neh. 8.9. this would marre our Holyday-faces. Mourn not, nor weep, saith good Nehemiah, for this is a holyday unto the Lord our God. A Pharisaical visage as sowre as leven, becomes us not. Another countenance would be put upon the matter: Exultemus & laetemur, Let's be glad that God hath made us glad; let's rejoyce, that God hath given us occasion to rejoyce. Laetemur calls for a chearful alacrity of the heart; and Exultemus a sudden spring of the body, that those which are by, may see it. Exultemus & laetemur both, whom God hath joyned together, let no man put asunder. For one will never do well without the other. Exultation the motion of the body, and joy the fruit of the Spirit, must be an unseparable couple in our Feasts. Begin within, make merry in the heart to God for the blessing you have received. Otherwise it may be the golden Calves feast right,Exod. 32.6. when the people sate down to eate and drink, and rose up to play. And then allow the body its part, to have a song as in the night, when an holy Solemnity is kept, and gladnesse of heart, Isa. 30.29.as when one goeth with a pipe to come into the Mountaine of the Lord to the Mighty One of Israel. Now the matter of this song would be, what God hath done for us, by which Annunciation would be joyned to our praise, and so both parts required in thanksgiving observ'd and paid. Thus the prime Christians solemniz'd their Sunday; a merry day they made it.Tertul. Apol. Diem solis laetitiae indulgemus, saith the sententious African father. And this is the way to make it, as God requires, Sabbatum, delicias, the Sabbath a delight, Isa. 58.13.and no Burden.
Secondly, But bodily exercise profiteth little; 1 Tim. 4.8.remember the second part of the Angels Carol, foreign, Goodwill to men; and our goodwill would be expressed by a charitable largess of somewhat more than common bounty. Nid oes gwell rhag Elyson, saith our old Proverb; 'Tis no Feast without an Alms. For it is an effect of joy, because it abounds to give; foreign, 'tis a property of the same nature to be both pious and pitiful. For by such liberality men expre…s first their joy, that God hath blessed them above others. Then they refresh the bowels of the poor and needy, and give them occasion to bless God, that their wants are relieved by anothers surplusage.
A course d ligently observed by the old Christians, who upon the first day of the week set apart, as God had enabled them, for the poor: And had their foreign, Feasts of Charity for the help and comfort of their poor brethren.1 Cor. 16.1. Say no more then with Mary, They have taken away my Lord, I cannot now feast him; for thy Lord hath his members on earth still; and what is done to them,Mat. 25.40. Deut. 15.11. Neh. 8.10. is done to him. The poor shall be alwayes by thee; the fatherless and widow will alwayes cry after thee. Eat not then thy morsels alone, but let the fatherless eat his part with thee. Upon the Feast-day devoure not the Lambs of thy flock,Esth. 9.22. and the Calves of thy stall; drink not wine in bowls, but let poor afflicted Joseph have his portion set him. This is the second way to keep a Religious Feast.Amos 6.6.
Thirdly, The third is Rest; which must be double, from
Labour,
& Sinne.
1. A sequestration there would be from ordinary labour, the toyles, and cares,Deut. 16.8. and trouble whereof are no fit companions for joy and gladness. Not that such labour is of a vitious and sinful quality in it self, but because it may hinder and withdraw men from the service of God, and better actions. A greater service we have upon such a high day to performe, which is to be done with a glad heart; 11.and therefore those baser and viler Offices which are never done without much painfulness, must, as I may so say, by way of homage and submission surrender themselves to the other, wherewith they cannot easily concurre (painfulness and joy being opposite) nor yet be decently joyned, because while the minde shall make her abode in the house of gladness, the weed of ordinarily toyle and labour becomes her not.
2. Much less can those old rags of sinne any way become it. Let us keep the Feast, 1 Cor. 5.8.saith the Apostle, but not with the old leven. The leven of pride, of malice, of hypocrisie, and generally of all wickedness, will give such a sowre and tart relish to our Festival preparations, that they will distaste God; and therefore let us be sure to purge out this same old leven. The very Jews were careful not to offer any violence to Christ at their Feast, Not on the Feast-day, Mat. 26.5.say they; and if our spiritual enemy shall suggest an evil motion then,Cyril. in Joan. lib. 8. cap. 5. repell'd it would be with Not on the feast-day; that day of all other, is unfit for an evil practice. Eo gravius peccatum quo sanctiori tempore c mmittitur, The sinne is the more grievous that is committed on a Holy day. Let us then rest from sinne, rest from our labours, do good to our brethren, and praise God for his blessings, heare his word and do it, and so shall we keep a true, holy, Religious Feast; which that it is lawful, I have sufficiently proved.
2. Neither is there much doubt made of this in foreign, when the Authour and Institutor of these is God. He is the Lord of all time, and may therefore set aside what time he pleaseth to himself. But in Hypothesi there is some opposition; many of those now enjoyn'd by the Church are cast aside. For, say our New Masters, it is not in the power of man to command others to cease from their labours; to set apart a Feast or Holy-day to the service of God. Now against these I give out this Proposition: That Feasts of Humane Institution are lawful, and may be observed.
This I shall invincibly prove out of the Scriptures. Upon what ground did the Jews, I pray, keep their Feast of Dedication? where is the command or Law extant for it?1 Maccab. 4.59. when did it begin? was it not ordain'd by Judas Maccabaeus about 165. years before our Saviours birth, for the consecration of the Altar formerly polluted by Antiochus who set up the Idol of Jupiter in the Temple? There was now no Prophet in Israel to direct them, no answer given by Ʋrim and Thummim. Prudence only then and piety did move this good man to make a Law,Joh. 10.22. That this Feast should be observed from year to year for eight dayes. At this Feast we reade our Saviour himself was; had therefore humane institution made it an abomination to God, it may not be conceived, that our blessed Saviour would have Honoured it with his presence.
I pass by here that great Feast kept by Solomon at the Dedication of the Temple, and that ordinary Translation of their Feasts from one day to another, either out of a Polit…que respect, or the Moons conjunction with the Sun; of which Translations,Hospin. de orig. Festor. p. 6. Eleazar a chief man among the Jewes 350 years before Christs Nativity, is said to be the Authour. Had the authority and wisdome no place about Feasts, how can that Dedication of these Translations be justified? And yet we finde, that the first was so accepted by God,1 Reg. 8.11. that the glory of the Lord filled the whole house; and that the second was never reproved, which yet with it mov'd all the Feasts of the year.
What should I should speak of the feast of Purim, or the feast of Lots (for Pur is a Persian word that signifieth a Lot) established by meer humane power. The authority could be derived from no other than Hester, Esth. 9.21.Mordecai, or Ahashuerus; and what if from this latter a meer Heathen Prince? The feast, never fear it, will be ne're the worse.Joh. 3.7. Ninevehs Fast was not the unholier, that the King a Heathen gave order for it. Nor Nebuchadn…zzars Decree the more to be disliked, viz. Dan. 3.29.That none presume to speak any thing amiss against the true God, that he an Idolatour made it. For there is authority in regal power, even in that of Heathen Kings, to ratifie and enjoyn what may tend to the worship and service of God. If therefore a Heathen Prince have power to enact a Festival day to the honour of God, shall not a Christian Prince have authority to take order for dayes and Rites of this Nature? Be it that these examples are no Rules, yet they may be leading cases. For what de facto hath been done without controle, nay with great acceptance, may be a warrant to us, that de jure it may be done again, and God not displeased.
The matching of contraries is a kinde of illustration to both. To our festival Solemnities, the dayes of humiliation are opposed. Fasts to Feasts. But our supercilious Innovators disallow not these. They acknowledge that a civil power may enjoyn a Fast, notwithstanding Gods command of six dayes labour by vertue of the Prophets words, Sanctifie a fast; Joel 2.15.and why then may they not as well think it in the power of the same authority to enjoyn a Feast, by tenour of the Text, This is the day which the Lord hath made? Psal. 118.24.And it seems they do think so; for else what can be pleaded for the injunction of days of Thanksgiving?
Well yet, let reason and practice be what it will, there be that cry,Psa. 74.8. Graec. & Lat. vulg. Quiescere faciamus omnes festos dies Dei de terra; and why so? exceptions they have of no small moment, as they think, against them.
1. First say these foreign, Theologues of Yesterday, These Feasts appeare not in Scripture; no precept, no command for them; and therefore the observation of them is Superstition, Will-worship, and I know not what.
But this assertion is like the rest of their Divinity; The very stamp shews out of what forge it came. Which of the Ancients ever concluded in adiaphorous things, ab authoritate Scripturae negativè? For such a circumstance about the worship of God there is no command in Scripture, therefore it may not be observ'd. The Scripture teacheth not, hath not taught, will never teach all the Rites and Customs in Religion, which have been of continual use and practice in the Church. Such are set dayes for fasting, for thanksgiving, erection of Churches, weekly and monthly Lectures, dayly prayers with our families, preaching on a set Text, with divers others. Sufficient those Oracles of God are to that end they were ordained, viz. That the Almighty be known to be the true God, Joh. 17.3.and him whom he hath sent, Jesus Christ. The essential parts of Gods worship are found there; no man may add to it, or diminish ought from it. The Circumstances are left to the Church, who then determines aright, when she enjoynes any thing consonant to the Word of God.
Although in this case she hath much to guide her:
1. The equity of Gods Law, that enjoynes a thankful remembrance now as well as then. So that though our Festivals have no particular and special Scripture-warrant, whereby they should be set apart, yet a General they have, under which they may be authorized. For they are warranted by the equity and sense of the Ceremonial Law,1 Cor. 9.9, 10. which by the Apostles argument is yet in force. And so much is confessed by a great Champion of the adverse party, whose words are these,Ames. Medul. Theol. l. 2. c. 15. n. 16. Praeterea festi dies, Anniversarij, Novilunia, &c. & quae merè Ceremoniales fuerunt, aequitatem istam generalem in se etiam continent, & adhuc nos docent certos quosdam & accommodatos dies cultui publico assignari debere.
2. The practice of the Jewish Church, which ordain'd and celebrated festivals, even then; when, according to the pattern in the Mount, was most in force, as I but now made good. What should I say, that the Worthies of those times perform'd some Religious duties without a special warrant? Abraham paid to Melchizedech his tyths; Jacob vow'd them, and consecrates Bethel. Gen. 14.20. & 28.19, 20. Jer. 35. Dan. 6.10. Psa. 119. 2 Sam. 7.2. Joh. 12.3. Mat. 26.10.The Rechabites enter into a vow to abstaine from Wine. Daniel prayes three times a day; David seven; Purposeth to build the Temple. Mary breaks her box, and poures three hundred pennyworth of spikenard on our Saviours feet: Precept there was none for any of these particulars; they performed them out of pious prudence; and yet I dare say of them all, as our Saviour did of the last, They did a good work, and well-pleasing to God.
No more reason then to brand this Religious institution of the Church with will-worship, than any of those formerly mentioned. Rash and presumptuous ignorance it is, so to judge, and so to speak. For Will-worship is a Religion and service proceeding meerly from the fiction and fancy of a mans braine; having no foundation at all in the Law of God, nor in any just Law of man. The Characters whereof are, 1. That it is vaine and superfluous. 2. Erroneous. 3. Repugnant to Gods Law and Will. Now I wonder what vanity, error, or repugnancy adheres to the Church in the institution of Holy dayes? 1. The object of our worship in these dayes, is the true and everliving God. 2. The form of our worship then, such as at other times. 3. The whole service no way Repugnant, but wholly conformable to such Rules and Canons, as the Holy Ghost hath deliver'd for the ordering of external circumstances, and external materials of Gods worship. All which shall be made good against any Opponent. Sed nunc non his Locus: and therefore it cannot be vain, impious, or erroneous. God will never reject it with Quis requisivit haec?Isa. 1.12.
2. Yea, say it be not will-worship, yet there is much superstition in the observation of these dayes. Either an old Relique of the Jew, or else some rotten Ceremony of the Papist doth adhere to them. To retain them, is a part of Judaisme; and to account them holy, and dedicate them to a creature, a point of Papisme; neither of which may be admitted by a Virgin Church. Thus these foreign, who, while they go about to fasten upon us an affirmative superstition, ought to take heed that they be not guilty of a Negative. There may be as much superstition in Touch not, Taste not, Handle not, as in Touching, Tasting, Handling, Col. 2.21.that I add not disobedience, malice, Schisme. Let them then look about them, and consider whether they may not be as superstitious in standing apart, and not joyning with Gods people on those dayes, as they would make others in assembling with them.
1. For who told them, that to keep such Feasts was to bring back Moses from the dead? The Apostle, as they tell us; who puts the Church in mind of weak and beggarly rudiments, and that he was in fear of them,Gal. 4.9, 10, 11 for that they observed days, and months, and years.
But had they more diligently plowed with St. Pauls heifer, they might have better guest at his Riddle.Judg. 14.18. It never was the Apostles intention to encourage bitter Invictives against Christian Feasts. He condemns only the observation of dayes and months out of a Jewish opinion, who gave it out, That the whole world of Christians were bound to observe these, and other Mosaical Ceremonies upon paine of condemnation still, as hoping to be justified by them. Upon this ground to keep a day, is indeed to revive Moses, and call him back from the dead. This is indeed foreign,Vers. 9. a weak and poor principle; the thought of necessary observance is against Christian liberty, and brings a man in bondage; let no man judge you to be so weak as to maintaine it. For all the Jews New Moons, and Holy days, and Sabbaths, were but shadows of good things to come. As Jewish,Col. 2.16. out of date they are in the time of the Gospel. He that observes any of them with the minde of a Jew, saith in effect, That Christ is not come. But who is there among us, that observes a Holy day out of that Opinion?
It is a meer fallacy then to argue from the condemnation of the Jewish feasts to the Christian; and to press St. Pauls words to the abolition of ours; which 'tis evident he intended against the Jew and Jewish opinion only, with which we have nothing to do. For as Athanasius said long ago, We keep the sabbath, but foreign.Athan. Now another generation, he means the Christian, being come, we sabbatize not as in the first. And of the same minde was Tertullian: Tertul. adversus Psychic. c. 14.Galaticamur planè, saith he, si Judaicarum Ceremoniarum, si legalium solemnitatum observantes sumus; For these were buried with Christ. Quod si nova conditio, & in Christo sepulti perseverant, jam & nova solemnia esse debebunt: aut si omnem in totum devotionem temporum, & dierum, & mensium erasit Apostolus, cur Pascha celebramus annuo circulo in mense primo? Cur 50. exinde diebus in omni exultatione decurrimus?
Out of which Testimony we may Collect these four things.
1. That the Christians had their feasts, Easter and Whitsunday then.
2. That they did celebrate these, Omni exultatione, with all exultation.
3. That they kept not these upon that ground the Jews did, for that had been Galaticari planè, to have been of the same mind with the Galatians. New creatures they were, in a new condition, and therefore must have new feasts.
4. Lastly, That Non obstante the Apostles prohibition they had their festivals; and therefore it never was the Apostles intent to abolish Christian solemnities. For if the Apostle had a purpose to raze out, all the devotion of times, dayes, and months, why yet do we yearly in the first month celebrate the Passover? Why fifty days after do we run and meet together with so much joy?
2. Judaisme then in the observation of Christian feasts we are not guilty of. But how shall we free our Church from the superstition of the Papist in the retaining these? Many of these, say they, we set apart to the honour of Saints; and Saints how holy and glorious soever, are but creatures, to whom no Divine honour is due. Again, these days we make holy, which in themselves are common; neither of which ought to be done in Israel.
We yield neither of these in Israel. Heare therefore our just Apology; In all good conscience we have serv'd God to this day. Act. 23.1.God we have served, not the Saints. Scias à Christianis Catholicis nullum coli mortuorum, nihil adorari, August.quod sit factum & conditum à Deo. Know, that none of the Dead is worshipped by Christian Catholicks; that nothing made or created by God is to be adored. It is their mistake then to suppose that we dedicate dayes to the service of the Saints. The dayes which bear their Names, we retaine, but not for the worship of them upon these dayes. We remember their worthy and noble Acts, we call to minde their excellent examples, & ad erubescentiam dico, 1 Cor. 6.5. Bern. Serm. de Vigil. Pauli. & Petri.and labour to make men blush to see how short they come. If devout Bernard, and with him divers others in those blinde times, went further to implore auxilium sancti in die suo, The help of the Saint upon his day; because he that was Potens in terris, must needs be Potentior in calo, so powerful on earth, must be more powerful in heaven: we have not to answer for the errour, that maintain it not. Let the rigid'st Seperatist shew us, where or when we implore them, where we consecrate dayes and terminate them in their honour, and we yield. It is to the God of Martyrs that the day is dedicated, which for distinction and Commemoration only bears their Name.
2. What is our fault then? We keep these holy. Well it is yet, that we impute not holiness to them, or rather place it not in them, that we judge them not more inherently Holy than o…her dayes.Bellar. cap. 10. Propos. 2. Apoc. 1. Sect. 6. That is indeed a Cardinal errour; and let Bellarmine give satisfaction for it, who affirms Festos dies sub Novo Testamento per se alijs esse sanctiores, That Feast-dayes under the New Testament, are more Holy per se of their own Nature than others.
That we dare avouch, is, That these holy dayes are dayes hallowed, consecrated, and set apart to the performance of holy actions. Holy they are in use, not in vertue: Holy by Relation meerly. For there is not any holiness either of infusion or inhaesion more in them than in any other dayes. Not in the conscience of the day, but out of a pious minde to God, and obedience to the voice of the Church we then meet to bless God for blessing us. Those then who go about to remove these Feasts, endeavour to deface the splendour and dignity of our Religion;Hooker. Eccl. pol. 5. to blot out the most lively memorials of Ancient Truth; to silence the surest witness of Christianity, and deprive us of the shadows of future happiness.
Let then as many as intend to keep Religion in its youth and lustre, make love to these dayes, and never be daunted with the morosity of new men. For I will say of these, as the chief of Philosophers did of women, That if they were good, the half of the Common-wealth is happy in which they live: So these being good, as I have prov'd, and being Religiously observ'd, is the way to conduct us to a happier estate; since the best and flower of our time is spent most happily, when it is expended in the service of God, on these dayes.
I had thought once to have been silent upon this subject, but having so just occasion given me to speak of Feasts, because this great day of Pentecost is mentioned in this Text; and a juster from their endeavours, who go about to raze their names out of the Calender, my heart did burn within me, and at last I spake with my lips.Psa. 39.3. If by what I have said, any mans judgement shall be inform'd, and his mis-placed zeale rectified, I have my end. However I desire, that what hath been offer'd with the right hand, may not be taken with the left; for I have learned of Pythagoras, Plutarch. foreign.foreign.
And so I proceed to what I intended.