Exposition of the Apostles Creed, Part 3 · Sermon 27
The Descent of the Holy Ghost.
3. foreign, As of a wind.
AND yet not every wind neither; it was not foreign, but foreign; not a common wind, but a spirit, a breath;Lorin. in loc. which word doth well agree to the Holy Ghost. 1. Because the proceeding of the Holy Ghost is as it were the breathing of the Father and the Son. 2.Aret. in loc. Or else because by a breath first confer'd on the Apostles; He breathed on them, saying, Receive the Holy Ghost. And at this day confertur inspirando, tacito afflatu, John 20.22.in a secret inspiration, and not by any external and sensible motion.
Breath is a certain evidence of life; when that fails, we dye; while we draw in that, we continue in the Land of the living;Psal. 104.29. hence the word is borrowed to signifie the Holy Spirit, who is the fountain and original of all our spiritual and supernatural life; or as the Nicene Fathers have it, the Lord and Giver of life; which the words of Moses do not obscurely insinuate; The Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life, and man became a living soul. Gen. 2.7. Esdras 2.3, 5.After the hand of God had past upon Adam, and shaped him out of that earthy slime, there he lay a body without a soul; then he breathed into him, and with that breath inspired him, and communicated unto him the breath of life; or as it is in the Hebrew, Spiraculum vitarum, in the plural number, the breath of lives, because he gave unto him a double life.
1. The first was natural, proceeding from his soul, which being infused and breathed into him, with it there came those faculties of vegetation, sense and reason, by the exercise of which we know and conclude rightly that any thing is alive.
2. The other was supernatural, or a life of grace, proceeding from the Holy Spirit, which foreign, or preheminence, is called Spiraculum vitarum, the breath of lives, because the gifts and graces are many which come with this breath, though in such a measure as it pleaseth him to breath them in. In the life active or contemplative whatsoever is vertuous, in piety or charity whatsoever is commendable, are but the breathings of the Spirit: For as Ezekiels scattered and dry bones came not together,Ezek. 37. till there was a noise and a shaking among them, and after they wete joyned, and sinnews and flesh came upon them, and the skin covered them, yet they lived not, till the breath came among them. So also a natural man is but a dry bone, sever'd he is from the body of the Church, he moves not, he stirs not till the noise of this Spirit comes, and then he walks with flesh and skin on his back, but hath not in him the least sign of life, of this spiritual life, till this foreign, this breath from heaven comes into him:John 6.63. It is the Spirit that quickneth, the flesh profiteth nothing. For what is the flesh without breath but a dead, stinking, putrifying carkass? And what is the soul without this holy breath but miserable flesh, carnal, dead to sinne, stinking in the grave of enormities, corrupt and putrifying? But when God is pleased to poure out his Spirit upon this flesh, it presently lives, it breaths, and the breath is sweet and odoriferous, exhaling from the flowers of vertues; and the ill scents of vice offend no more. In a word, such is the efficacy and power of this breath, that the old dead man resolv'd as it were into dry bones, lives, and breaths, and does all the duties of a living soul.
Look up to heaven, and tell me whether you can number the stars. At the same instant you may give in a Catalogue of those graces and favors which come unto us with this breath. To some general heads we are able to reduce them, as we do the stars to constellations; but the particulars are innumerable.
And first you shall have the Prophet Isaiahs account, The Spirit of wisdome and understanding, Isa. 11.2.the Spirit of counsel and might, the Spirit of knowledge, and the feare of the Lord; To which Saint Hierom adds the Spirit of piety; Whence the Fathers and Schoolmen have taken occasion to call the Holy Ghost Septiformem Spiritum, the seven-fold Spirit; and some liken him to the seven Trumpets,Josh. 6.20. at the blast of which the Walls of Jericho fell down; others to the seven pipes that conveyed the Oyle into the seven Lamps that were on the top of the golden Candlestick,Zach. 4.2. which was a type of the Church.
But St. Pauls Catalogue is far more cleare; The Generals are Diversities of gift, 1 Cor. 12.4, &c.Differences of Administrations, Diversities of operations. The particulars, the word of wisdome, the word of knowledge, faith, the gifts of healing, working of miracles, Prophecy, discerning of spirits, divers kinds of tongues, Interpretation of tongues. But all these worketh that one and the self-same Spirit, dividing to every one severally as he will.
Docendi causâ, To inform us the better about them, Divines reduce them all to these two heads. There be, say they, Gratiae gratis datae, or Gratiae gratum facientes; 1 Cor. 12.4.favours freely given, and favours that being given gratis, make us acceptable in the eyes of God. I shall use easier terms, Gifts, and Grace, Eph. 4.7.with the fruits that come from it.
1. These gifts of the Spirit are call'd foreign, of which sort is the Spirit of life infus'd into all living creatures.Gal. 5.22, 23. Exod. 35.35. Judg. 6.34. Num. 11.17. Then that of Art into Bzealiel, that made him skilful to work in Brass; and that of power into Gideon; that into the Elders which gave them wisdome to govern; that of Prophecy in the old Prophets; Of miracles in the Primitive Christians;Isa. 65.5. Am. 6.13. of power to speak all tongues in the Apostles; In a word, of ability to execute the duties of our particular callings and professions. Men may be apt to sacrifice to their own arme, and boast By my own wit, and my might, and power, and skill, have I done this or that. But their words are but winde; their whole ability and ingenuity is from this breath. Bezaliel a Mason cannot Carve a stone,Exod. 31.3. nor Aholiab work in brass or gold, till God hath fill'd them with his Spirit.Num. 11.17. A part of Moses spirit must be put upon the Elders, before they know how to be Judges. And a cloven tongue of fire must descend upon the Apostles, otherwise they know not what and when to speak.
All these are Gifts that gratis freely come from the Spirit of God; but they come from him as he is the foreign, the Spirit only, without any reference to Holy at all; for they may be in those that he never means to make holy. Tubalcain may be a cunning workman; Balaam a Prophet; Mulihamet a good justicer; Judas and all cast out devils; Mithridates speak 22. languages, and yet perhaps not one of these go to heaven.
2. It is from the Spirit as he is holy, that come those foreign, those Gratiae gratum facientes, those fruits of grace that first sanctifies the Root, and then the blossoms and fruits with which his Saints and Servants are vested. These are only the graces that will better us, these for which we shall be the better (for the other without these will be of no use, except to encrease our stripes) and therefore let us be humble suiters, that we may be inspired with these. You may, if you please, comprehend them all under the word Inhabitation, which is St. Pauls, Rom. 8.9 2 Cor. 13.5.Know you not that the Spirit of God dwells in you, except, &c. He dwells, and that notes a perpetuity; he comes not to give us a visit, and so take his leave, but he comes to settle himself, and take up his residence in our bodies which are his Temples. Yea,1 Cor. 6.19. and he performs then the Offices of the Master of the Family, disposeth of the heart of man, as Lord of the house, tenet dominium in suos; and makes use of his power over all such as are under his Charge.
1. He directs all the Family, and guides into all truth. Joh. 16.13. Joh. 14.26.He teacheth what they know not, calls to minde what they have forgot. Where any doubt, he is able to resolve them; when perplex'd, to advise them. He exhorts the soul to joyn to God, the minde to desist from evil. O strange thing, the Creator perswades his creature, God intreats his clay; to some he speaks kindly as friends, to others as brethren, to some as Sons, to many as servants! He calls upon all, to think less on the world, and more on heaven; and that they may not mistake the way, promised he hath (so he may be heard to speak) to keep them from error, and secure them in truth. He is then the best Counsellor that may be.
2. But he dwells not only with us to direct, advise, teach, and counsel us, but as Lord of the house, when ought is amiss, he begins to chide and finde fault. He is the holy Spirit of discipline, and he will not abide it, when unrighteousness comes in. He will convince, shame, confute, silence, Wisd. 1.6. Joh. 16.8. Psa. 50.21.when he sets before his the things that they have done. Those throbs and throws of the heart that follow this conviction, those accusing thoughts are from this Spirit. He is a wind against us,Rom. 2.15. when we are about to do something against Him.
3. And instead thereof, it stirs up good affections and motions in us.Gal. 5.17. For as the flesh lusteth against the Spirit, so the Spirit riseth against the flesh. It never will suffer sin to reign, and domineer, and command in that house where it is Master. Lodge it may by stealth in some out-house, but into the Bed-Chamber of the Heart, it shall never come to play REX there.
4. Lastly, If any of his Family, even the meanest be disaffected, and stands in need of comfort,Luk. 10.34. like the good Samaritane, he poures in wine and oyle. The Comforter he is, and he never fails to bring comfort with him. Two things there are which do most afflict; outward calamities, and inward sorrows; and of these two this last is most bitter; for a troubled spirit, who can beare it? It is this holy Spirit of God, that in both breaths comfort into our fainting spirits; Assuring us for the first, That the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us. Rom. 8.18. Ma. 9.2.And bidding us be of good cheer for the last, for our sinnes are forgiven.
His saving graces you see are divers, and yet I am forc'd to omit many. And because they are many, his types are so too. Water sometimes, sometimes fire; one while winde, another while oyntment; in one place a seale he is, in another foreign, an earnest; that according to our several wants we might be supplied. Be we cool, and dull, and chill at our duties and devotions? he is fire to warm us. Are we soyled and fouled with the filth of sin? he is water to purge and cleanse us. Are we shipt with Jonah, and flying from God? a powerful winde he is to bring us back. Are we in distress and heaviness?Psa. 45.9. then he is oyle, the oyle of gladnesse to cheer the heart, and refresh the countenance. Are we in doubt of our inheritance, then he comes with his seale, and sets it to our conveyance, that what was prepared by the Father, and purchased by the Son, shall be fully possessed by us; for which he gives us earnest,2 Cor. 1.22. even the earnest of his Spirit.
But perhaps it may be demanded, How shall we know whether we have receiv'd this Earnest or no? I conceive it is no hard matter. Remember that he is foreign, a Breath; and whether a man hath any breath in his body, will easily be discovered. For there be three principal places in which it will be discerned. For at the heart it will beat; at the mouth it will breath; and at the pulse it will be felt. One of these may, but all of these will not deceive.
1. I'le begin at the heart where life begins; for as in the life of Nature, that is primum vivens, the part that first lives: so is it in our life of grace, that part it is that is first quickned. God promiseth when he was about to make a new man, that he would first make him a new heart; A new heart will I give you, Ezek. 36.26.and a new spirit will I put in you.
No better way then to know whether we have receiv'd a New spirit, than to examine how this breath is operative about the heart. If it remain still cold as a stone, then this breath hath not warm'd it. Or if it burn with fleshly desires, then this breath hath not been receiv'd to coole it, to purifie it.
Yea, but is not the promise there, that the conversion shall be into a heart of flesh? True, of flesh, but not of stone. Of flesh, for the softness, tenderness, live-blood that is in it; not the impurity, corruption, and grosseness, and fatness. These are gone, and instead thereof there comes into it softness, that the Spirit may easily write the Will of God upon it; and tenderness, that it will be sensible of the least prick; and so full of life it will be,Psa. 51.17. Mat. 6.23. Heb. 10.12. Luk. 8.15. Psa. 7.10. Cant. 5.1. and 8.6. Prov. 19.21. that the motions and desires thereof, will uniformly and constantly be enclined upward. Briefly, it will be a broken and a contrite heart, a heart full of light, a clean heart, an honest and a good heart, an upright heart, a diligent heart, an heart that hath Gods seal upon it; which, as I now said, is the Spirit.
2. But because there be many devices in a mans heart. And possible it is it may not be so sound and honest as we would make our selves and others believe; a wise way it will be to look abroad, and mark diligently what comes from within. The life is the best Index of the Spirit, novum advenisse spiritum, nova vitae ratio demonstrat. A new life will shew as easily that we have receiv'd a new Spirit, as good fruit from a Crabstock, will demonstrate that it was graffed. Now our life is best known by vital actions, which are Speech and Works.
2. Go to the mouth then, and mark what kinde of breath comes from thence. For if men breath not out the wonderful works of God, 'tis not likely that they have receiv'd foreign, this breath. For the Apostles had no sooner taken in this Aire, but presently they began to speak with other tongues. The miracle is past, but the Moral lasts; upon the receipt of this holy Spirit, there will be a change in the Dialect; a change from cursed, unclean, corrupt communication to such as becometh Saints. Mark the Apostles Charge, Let no corrupt communication proceed out of your mouths, &c. Eph 4.29, 30, 31.Then follows, Grieve not the Spirit by whom you are sealed to the day of Redemption. After, Let all bitternesse, and wrath, and anger, and clamour, and evil-speaking be put away from you with all malice. Let no such stuff come from you, let these be put away. Why so? because it will be gravamen, a grief, a sadness to the Spirit. He is the Spirit of the great God, and then for his honours sake: He is the Spirit that seales, and so for his benefits sake abstaine from these. These two, his Greatnesse, and his Goodnesse; his Greatnesse in himself, his Goodnesse to us plead strongly against all Impure, Obscure, Accursed, Bloody, Filthy words.
Judge then with what spirit they speak, whose lips are no sooner opened, but incontinent you may smell the stinking breath of their Lungs infecting both the aire and ears of the hearer! When I see the smoak vomiting out at the top of a Chimney, would not a man take me for a fool, nay worse, a lyer, to affirm there were no fire in the hearth? The case is much alike; when whole floods of corruptions, accursed Oaths, smutty words, threatning and slaughter against Gods people shew themselves at the mouth, were it not great folly and a stark lye to affirm, that there were no filth at the heart? As the Wench at the Door told Peter, Thou art a Galilean, for thy speech bewrayes thee: So also this door-keeper of thy thoughts will accuse thee,Mark 14.70. Jam. 1.26. and blab it abroad, that thou art but a Galilean, because thy language is so broad, so sanguine, so malicious. St. James makes short work, If any man among you seemeth to be Religious, and bridles not his tongue, this mans Religion is foreign, vaine, foolish, little to be set by.
3. But the last way is the surest of all, which is the Pulse. For if there be breath in any mans body, the pulse will beat, and by it the Physician gives a strong conjecture of the state of the man. For if the vital spirit beat even, and keep good time, then there is hope the body is in the better temper. But if it beat too fast or too slow, he knows the blood is over-cold, or too much heated; if weakly, there is a deficiency in the spirit; if not at all, or not to be discerned, that his Patient is in great danger, if not past recovery. I apply it thus: Works in the Scripture, good or bad, are appropriated to the hand; so call'd often Opera manuum, the works of our hands. If you will then know what state a Christian is in, go to the hand, try the work, have an eye to that. If you feele the pulse beat strongly, even, constantly, then the Spirit of God is lively, active, vigorous in that man; he is of a sound constitution, no danger of death in him at all. But if his work be over-hasty, proceeding from an over-heated zeale, or come over-slowly from him, as if his hand were shrunk up or wither'd, or else is so weak that it cannot be known, whether there be any impulse or no, I dare not say the man is past recovery; for who knows that he stands or falls to the Lord of life? sure I am, he carries great symptomes and evidences of death about him. Yea, and much more when his pulse beats apace, and discovers nothing else but a high feavor of wicked works in him.
Shall I tell you my meaning yet more plainly? No man ever yet saw the works of the Devil, come from the Spirit of God. The works of Cain are from the spirit of envy. The works of Demas are from the spirit of the world. Obstinacy and stubbornness is from the spirit of perverseness. A careless heart is from the spirit of slumber: Heresies, Schismes, and inconstancy is from the spirit of errour and giddiness: A wicked life from the spirit of uncleanness. Lastly, prophaness from the spirit of Anti-Christ. And if we have a hand to help on these and the like enormities, you may easily judge what spirit it is that beats from the heart; whereas on the contrary, if we be ready to set our hands to every good work, have hands of innocency to lay upon Gods Altar; hands of mercy to extend to his poor, the pulse beats well; then are great signes of life in us.
As for what lies couch't in the heart, who knows? not we our selves; our own heart may deceive us.Jer. 17.9. And for the tongue, there is much deceit in that too; Men, as Parrets, have learn'd to speak, and that holy phrases for a need too; Hail Master, Thou teachest the way of God truly. Saint Paul puts in a complaint against such foreign,Luk. 20.21. stinking, disobedient fellows,Tit. 1.16. who professe that they know God, but in works they deny him. But there is opus fidei, The work of faith, that proceeds from the Habit of faith;2 Thes. 1.11. faith that shews it self by the hand. And this, if it be free, uniform, and constant: Constant, that it vanish not like the morning dew: Uniform, as all kindly and natural motions are: Free, that it have no base principle in it, but meerly flowing from the Spirit of piety, and intended for Gods honour and glory, is a certain evidence of this breath of God within. Whereas without such works the Spirit of God cannot be; For without works, saith St. James positively,Jam. 2.24. it is but a dead faith; the carkass of faith, no life or spirit in it. For us{que} adeo est proprium operari Spiritui, ut nisi operetur, non sit. The Spirit it is not, if work it do none.
I have proceeded a great way farther upon this Note than I intended. And I desire it may be imputed to this gale of winde that blew here. For it was foreign.
foreign.
Which the Vulgar Latine translates Advenientis.
Hentenius.
Ʋenientis flatus.
Beza.
Ruentis venti.
Our English.
Rushing.
But I see no reason why it may not be prosperous, bearing, or favourable. Iliad.For sure I am that in Homer foreign, is ventus qui à puppe; or foreign, the winde that blows in the poop favourably, and carries on the ship, which in Euripides is foreign, & foreign. In Virgil and Seneca, Ventus ferens.
Virgil. Aen. 4.Expectat facilem{que} fugam, ventos{que} ferentes.
Seneca. de Ben. c. 21.Navigantem secundus & ferens ventus exhilarat.
The Church is often compared unto a ship, in which Christ is the Pilot, the Cross the Mast, the Gospel the sayles, Saints the passengers, the Apostles and their Successors tugg at the Oare and Ropes, and the holy Ghost the wind that drives it on. Since then the work of the Holy Ghost is such, that which offers no force to the will of man, but makes it move in its natural course, to produce its own Acts freely, and to co-operate with God; I take it that Rushing hath not so well expressed, what in the Original is foreign a bearing, a favourable blast: And if we beare up with this sweet Gale, I doubt not but at last we shall safely arrive at the Faire Havens, that is, Heaven.Act. 27.8. And this is that gentle winde that hath brought me thus far, and yet onward it carries me, to consider another property this wind had. For it was
4. foreign, A strong and mighty winde.
Vehemens flatus, Vulg. a powerful blast.Vulg. Lat. Aret. Beza.
Qui cum impetu fertur, blowing vigorously.
Violentus, is not so well.
Now such it ought to be, mighty, powerful, vigorous, vehement, whether we look upon the end for which it was sent, or the effects which it wrought upon the Apostles and the world.
1. The end Calvin conceives to be to move this good company, and make them humble, and so the fitter to receive this heavenly gift;Calv. in loc. For this hath been one of the usual wayes of God, not only when he comes to convert sinners, but when he approacheth to visit the just, and especially when he intends to reveale unto them some high mysteries; first to strike a feare and terror into them; that being affected with the reverence of his Majesty, and conscious of their own weakness and unworthiness, they may be the better prepared with an humble feare to behold what he is pleased to reveale. But then presently againe he is pleased to dispel this feare, and quiet the minde, that they may with the greater attention understand what he shall propose in a still and soft voice.
Moses saw the bush burn, and was afraid, and then God spake.Exod. 3. 1 Kings 19.11, 12, 13. Job 4.14, 15. Elijah was first terrified with the strong winde, the Earthquake, and the fire, and then came the still and soft voice. The same also hapned to Eliphaz, when he saw his Divine Revelation: Feare came upon me, and trembling, which made all my bones to shake. Then a spirit past before my face, the haire of my flesh stood up, &c. There was silence, and I heard a voice saying, Shall mortal man be more just than God? &c. It is needless to tell you of Daniel, Zachary, the blessed Virgin, who receiv'd good News from heaven,Dan. 10.12. Luk. 1.12, 29. yet were terrified first, but had this feare removed with a Noli timere, Fear not.
To this purpose it is notably observed by Gregory, The holy Spirit,Moral. lib. 5. c. 26. saith he, when he will make his power known to humane infirmity, comes down in the sound of a vehement spirit, and in the voice of a gentle aire: Because when he comes, he is both mighty and milde: Milde and gentle, that he may apply himself to our capacities, and settle our senses to apprehend what he is pleased to make known: But mighty and powerful, because though he doth accommodate himself to our infirmities, yet by his coming, our infirmity and blindness is disturbed by his glory. But this terrour hath a happy issue: for it ends in joy and security, and security begets hope, and hope erects and confirms the mind, and the mind being erected and confirm'd, listens attentively and quietly to what the Spirit shall speak.
2. But I come to the effects, and these were as of a mighty winde, whether …ou cast your eyes upon the Apostles, or upon the world.
1. Upon the Apostles this winde had a mighty power.Bern. Serm. 1. Pent. Nemo spiritum vehementem iis advenisse dubitet, qui de tanta pusillanimitate ad tantum venere constantiam, Let no man doubt but the Spirit descended on these men as a mighty winde, since from so much cowardize, they came to have so much courage. After this they fly no more, they leave not their Master; we never reade that Peter forswore him, or any one of them denyed him. Till this day for feare of the Jews, they were shut up in an upper Chamber, but presently they appeare in publick▪Act. 5.28. Act. 4.18. they fill Hierusalem with their doctrine, they vouch him in the Council, they proclaime his Name, notwithstanding the peremptory charge of the High Priests to the contrary. It must needs be a mighty power, that wrought this so strange an alteration in them. Prius inter an…illae verba formid…, Bern. loc. cit. Luk. 22.56. Act. 5.41.post modum inter principum verbera fortitudo. He that before was afraid at the words of a silly maid, fears not now the blows of the chief Priests, but went away rejoycing, that they were thought worthy to be beaten for their Master.
Not one of them desires to be spared upon Moses reason, O Lord, I am not eloquent; Exod. 4.10. Jer. 1.6.Nor puts off his imployment with Jeremy, Because he was a childe: But with undaunted courage they withstood the Jews; and the more they were forbidden, so much the more they published him. We must not think their Muscles were of Iron, or their bodies were of Steel; that their bones were of Adamant, or their flesh of brass: But as a greater light extinguisheth a less, so the love of God was so fervent in their hearts, that it made them forget to love themselves.Chrys. Ex luteis facti sunt ferrei; Of earthen vessels they became as hard as Iron; a little handful that durst encounter the persecutors swords, the tormentors fires, the teeth of Ravenous beasts, as if they had been foreign,Nazian. foreign. as if they had been the Spectatours, and others in their steads; as if they had nor bodies, nor flesh for the fire to fry; nor yet blood for the sword, beasts, or Whips to let out.
2. This powerful effect this Winde had in the Apostles the preachers; and upon the Auditours whether Jews or Gentiles, it had no less. The winde is the thinnest, the poorest puff of aire, yet it is of mighty force; it roots up trees, it maketh the deep to boyle like a pot, it rattles the ships together, and overturns the houses of Princes. Such are the operations of this Spirit that moved the whole world, it cast down strong holds, pull'd down imaginations and every thing that exalted it self against the knowledge of God, and brought into captivity every thought to the obedience of Christ. 2 Cor. 10.4, 5.Wisdom, learning, might, majesty stoop't to it.
Act. 2.41.At the first blast of this wind three thousand souls overturn'd, and turn'd to God, and in the compass of fourteen yeares we reade of whole Countryes and Churches. Cast but your eyes upon the state of the world at that time, and tell me whether or no it could be less than a mighty winde, which could cast down principalities and powers, 2 Cor. 10.4, 5.and whatsoever did withstand the Name of Jesus. The whole world lay in wickedness, Idolatry had clouded Religion, the leven of sinne sowred the whole lump. Except these twelve unlearned men, and some few others being as a berry or two in the top of an Olive,Isa. 17.6. hard it was to find a believer. Among these Infidels were these fishermen sent, to these great Clerks were these unlearned men to preach from their profit, from their pleasures, that I name not their principles, their kindred, their countrey, their lives; they were to separate them; and had they not need then of a mighty winde, and that from heaven too, to do all this?
And yet this, this so great a work, these plaine men out of Galilee quickly did. For there were of every Age, Sex, condition some, nay many, who did now loose and unglue themselves from the world, nay from their lusts (which is peccatum maximae adherentiae) and cleave fast to the Apostles.Thom. Act. 17.34. 1 Cor 1.20. So that St. Pauls Question is here seasonable, Where is the wise? where is the Scribe? where is the disputer of this world? Hath not God made the wisdome of this world foolish? Oh you unletter'd tongues, and untaught by the skill of man, I do even envy the power of your foolish (as the World judged it) preaching, by which the Jews were convinced, and the curious Artists burn'd their books! And of both,Act. 18.28. Act 19.19. many Jews and Gentiles perswaded to be Christians. This could proceed from no other power than that of Gods Spirit, which makes his Word to be sharper than any two-edged sword, and rea…heth to the division of the soul and spirit, of the joynts and marrow, Heb. 4.12.being the discerner of the thoughts and intents of the heart.
The number was so great that this winde brought in, that Tertullian in his Apology he wrote to the Emperor, not many yeares after the Apostles days, boasts of it in these words, If we were enemies to your State,Tertul. Apol. c. 37. you might well seek new Cities, and new Countries whereof to bear Government, for that you should have in your Empire more enemies than Citizens. We have filled your Towns, your Cities, your Provinces, your Islands, your Castles, your Fortresses, your Tents, your Camps, your Courts, your Palaces, your Councils, your Senate it self.Act. 19.20. So mightily grew the Word of God and prevailed, after the holy Ghost had descended in this mighty wind. The power of that Spirit had quickly fill'd the whole world, which, as upon this day, fill'd the whole place. For this was the last property this winde had, it was a filling winde.
5. It filled the whole house where they were sitting.
Heb ddew heb ddim Dieu a digon, say the old Britans; Without God, without every thing; God is alone sufficient. For have what you will, without him you will never have enough. He alone fills, and gives content to the soul. That nor riches, nor pleasure, nor honour can satisfie, every fool can tell you. Even that innocent good with which the nobler souls hope to slake their appetite (I mean the deep search and possession of knowledge) doth but edge and provoke their desire; Fulness in any of these, swells rather than satiates; disquiets more than contents. Many with these are foreign, loaden, full to the brim, none foreign, satiated and fill'd. The reason is evident, this Winde is wanting, which commands every man to be content with that measure he is pleased to fill them, yea,Eph. 4.7. though it be of Grace.
And with that, in what measure he pleaseth, yet in sufficiency he fills every house where he comes. He fills the head, he fills the heart,2 Cor. 12.9. he fills the will. Monet, movet, docet, he warns the memory, he moves the will, he informs the understanding; by which three ways he fills the whole house,Bern. Serm. 1. Pentec. which is the whole man: The seat of the memory, reason, and will, being the chiefest Rooms in this building.
1. He fills the memory, whilst he calls to our minde what Christ said,Joh. 14.26. what he did, what he suffered for us; According to promise, the Comforter sh…ll bring all things to your remembrance. Those sad and serious thoughts of our Saviours actions or passions, are all remembrances of this holy Spirit; that out of the love he bears our souls, would not have so great matters buried i… an ungrateful Oblivion.
2. Then again, as he is a good Rembrancer, so he is the best teacher. Many may advise well, that know not how to teach the way to do well. But this great Master, Docebit omnia, will teach all things; teach the Rule,Joh. 14 26. and the way to practice the Rule; as he doth illuminate the understanding, so with his light he brings heat too, and can when he pleaseth, make it active. Every Christian is rather his Schollar than ours; and therefore we may bring to you, and repeat in your hearing the Lessons he hath taught us, without fruit, except he is pleased to teach you to practice them. Let there be in Gods house a thousand, two or three perhaps are fill'd with this winde; the other come and go, and are no more moved than when they came. Empty still they remaine for all our winde. The Spirit within is the chief Master, men without are but the under-teachers; these are very necessary, Sed sine interno Spiritu clamare poterunt, Gregor. Hom. 30. in Evang.convertere ad Deum non poterunt; but without the Spirit within, cry they may, but convert to God they shall not. Paul may busie himself in planting, Apollos in watering, but except God give the encrease, 'tis but in vain to rise so early, and so late take rest.
3. Farther we maintain, that besides this light receiv'd in the understanding, there must be a delight and a love of that a man knows in his will, by which he is inflamed, and earnestly desires to adhere to God, to his Word, to the light afforded him. For till that duty which is to be done doth delight, and be receiv'd with love, it will never be well done, a good life will not follow. This holy Spirit then non solum monet, & docet, sed etiam afficit & movet, not only warnes the memory, and teacheth the understanding, but affects and moves the will also. Proceeding from the Father, whose Attribute is power, he raiseth the heart, and makes it able. Proceeding from the Son, whose Attribute is Wisdom, he informs the heart, and makes it wise. And being of himself the Love of the Father and the Son, his charity is so shed abroad in our hearts, that now not from our own free will, but by his mighty working we bear a good liking to Religion and Religious duties.Bern. And thus he fills every house, every particular soul into which he comes, bona suggerendo, instruendo, afficiendo, by reviving the memory, by enlightning the understanding, by inflaming the will to that which is good.
6. The whole house where they were sitting.
Signally, determinately, that house where they were, it fill'd, and not every house at large; not any out-house, or any place removed from it. This House was a Type of the Church; they then who expect to be fill'd with this winde of the Spirit, must be sure to continue in the unity and verity of it. 'Tis but folly to seek it elsewhere; either in the Synods of Heretiques, or the Conventicles of Schismatiques or Sectaries. There this winde blows not.
A winde indeed they have, but it is not foreign, a favourable, a gentle winde, that drives on the ship to the desired Port: but it is foreign, a storm, rather than a winde, that carries the vessel about, and indangers it; and therefore the Apostle knowing that such a winde would rise, gives the Ephesians warning, that they be not carried about with it, Be not carried about with every winde of doctrine. Eph. 4.14.This kindly drives not on the passengers, but tosseth them to and fro; this fills not the sayles, but rents and tears them. It would put all men in amaze, to consider what state, wisdom, holiness, majesty have stooped to it. What Churches and Common-Wealths have been overthrown by it. No winde hath been so violent as this storm. These are the effects of that winde which blows out of corners: I never think of it, but it brings to my memory the winde that fell upon Jobs Eldest sons house, that smote the foure corners of it, Job 1.19.so that it fell upon the young men, and brain'd them. And well it may be compared to it, for it ariseth from the same Cave; from the Wilderness that, from an Heathen land this. From Satan that, and this from a spirit, but not from the Spirit foreign, that blew from Heaven; 'tis from that uncleane spirit that blusters from Hell; and therefore wonder not if it fills the world with confusion.
In the Catholique Church of God you shall finde no such winde; it is foreign, 'tis foreign, it is a prosperous winde, it is a filling winde. It fills with light, and not darkness; with knowledge, and not ignorance; with meekness, and not pride; with love and charity, and not with malice and frowardness; with peace and unity, and not with War and dissension; In a word, with truth, and not with lyes and errour. Sit still then in the Church, and you may be fill'd with this winde; without, never expect to find it.
For to the Church of God only were the promises made;Isa. 33.24. Joh. 2.28. Eph. 1.22. To the people that remain in it. I will poure out my Spirit, spoken to none but them. Of this Body Christ is the Head; and it never can be imagin'd, that his Spirit shall informe, enlive, warme any part that is separated, or doth separate from him. To those, to all those who sit in his house, he will be by his Spirit an Advocate, a Comforter, an Exhorter. An Advocate settling a Ministry to pray, to intercede for the people, and to use the power of the keys for their good. A Comforter, in divulging and applying the glad-tydings of the Gospel, containing the promises of grace and pardon to the comfortless. An Exhorter, to quicken us, to walk worthy of our calling.
What remains therefore, but that we expect the Spirit in that house he is pleas'd to fill? That we submit to his Ordinances, and wait for his grace, that way he is pleased to bestow it,Act. 16.14. Heb. 13.17. 1 Cor. 11.28. Act. 2.41, 46. 1 Cor. 5. Act. ….51. 1 Thes. 5.19. Eph. 4.30. which is then done when we are diligent in his Word, when we are obedient to the Pastors see over us by the Holy Ghost. For in voce hominis, tuba Dei, The Gospel is Gods Trumpet at mans mouth; when we continue under his roof, and receive the Sacraments, being the ordinary Conduits to convey grace unto us; when we submit to the Censures or Discipline of the Church. Lastly, if his motions be more inward and secret, that we resist them not, quench them not, nor grieve the holy Spirit, by whom we are sealed to the day of Redemption.
This being done,Psa. 132.14 the Spirit of God will take a delight to dwell among you; He will give to him that hath, and fill up that which is wanting; he will never leave to heap grace upon grace, till being capable of no more in this life, he destroy this earthly house of your body, and take your souls to himself to fill them with peace, and rest, and joy, and happiness, which he hath prepared for all those that wait upon him, and trust in him.