Exposition of the Apostles Creed, Part 3 · Sermon 28
The descent of the Holy Ghost.
Acts 2.3.
And then appeared unto them cloven tongues like as of fire, and it sate upon each of them.
THE illapses of the Spirit of God were in old time, and are at this day secret. We reade not in any visible sign he descended upon the old Prophets. Their messages were inspirations, they foreign. But when the time of refreshing came, then the holy Ghost appeared to the sense under such Symbolls as he was pleased to assume.
He was pleased to descend at Jordan in the shape of a Dove upon the Head;Mat. 3.16. and here he is pleased again to descend upon the first members of this Body in the form of fiery, divided tongues: Out of which no man may conclude, that there is Motus localis, a remove in God from place to place, but that his power and presence is with his Church, which he was pleased at this time to shew even to the eye. For the Spirit of God is every where diffused; it fills heaven and earth. Yet he is said to be given, sent, poured out, when by the efficacy of his presence he creates, excites, and by little and little perfects his own gifts in the members of his Church; of which, that the Queen his Church might have the stronger hope, and better assurance on this day of her Solemn Inauguration, he hath shed forth this that you both see and hear; an audible, a visible Comforter; audible in the sound and winde; visible in the fire and tongues. Of that you have heard before; of this I shall speak now, as that tongue shall be pleased to empower mine. To which, that I may set some bounds, I shall propose unto your consideration,
1. The Symbol in which the Apparition was, viz. Tongues.
2. That these tongues had two qualities.
1. They were cloven.
2. Like as of fire.
3. Their abode and stay, Non ideo venit ut exiret. The Spirit came to stay. It sate upon each of them.
1. There appeared unto them Tongues.
The Tongue of man is his glory, being that part by which he manifests a great portion of that Image of God in which he was created, for it is foreign, it is the servant of the minde, and makes him appear without, what he is within,Plut. foreign. viz. a creature endued with reason, and with how much, no way so easie to discern as by his speech. And if Anaxagoras would undertake to demonstrate man to be the wisest of all creatures, because he had hands by which he was able to do such works that no creature could do besides; much more may I conclude of the same man, that he is in wisdome far beyond all other animals, because he hath a tongue with which he is able to express a reason of those works. This was then the ground of that Translation of the Chaldee; Gen. 2.7.for whereas we reade Factus est homo in animam viventem, Man was made a living soul, they paraphrase it thus, Man was made in animam loquentem, a speaking soul, a man that had a tongue enabled to utter his conceptions; and so a perfect man at first, no Infant or Child.
Other Organs of sence he hath in common with the beasts, but in this he in a great part resembles his Maker; by this he makes known his thoughts, his conceits, his counsels, and so in some sort doth what God doth, who this way reveals his will, his Covenant, his secrets. Thus saith the Lord, or The mouth of the Lord hath spoken, being the Majestical close of every Prophecy. And in a wise man this little filme of broad but nimble flesh, is like the door of some rich Cabinet, no sooner opened, but a world of varieties, and pleasing treasures present themselves to the ear. Ʋetera & nova. Old sayes,Mat. 13.52. Histories, Proverbs, Apothegms, New allusions, Similies, Arguments are brought forth. That I say not, that by this power the heavenly treasure is dispenc'd, Hereticks convinc'd, Satan silenc'd, Religion advanced, God adored, and the hearts of stubborn men mollified. For like an imperious Master it enters the heart, animates, exasperates, appeaseth, makes sad or merry; Finally, imprints whatsoever passion it pleaseth, making the hearer pliable to the disposition of the speaker.
Ille regit dictis animos & pectora mulcet,Virgil. Silius. being able
Voce movere fora, at{que} orando fingere mentes.
In regard of which powerful command of the tongue, the Areopagites provided by a decree, That no Orator who pleaded before them,Voss. Rhet. should use either insinuating Preface, or pathetical expression, by which the Court might be mov'd foreign, the more to like or dislike either person or cause that was depending before them.
To move the world these men were call'd; to convert the world these men were sent; and this could never be done without a tongue; and therefore the Holy Ghost came down upon them in this form. Sent out they were to preach, and Preachers must have tongues; for a dumb Priest,Isa. 56.10. is but like a dumb Dog, that is content his Masters House be broke open, and his goods stoln, and yet he will never open his mouth, or move his tongue. The tongue is the interpreter of that word which is first in the minde; Christ is that internal and eternal Word of the Father, the Apostles the tongues to make this known. Of this they were chosen to be Witnesses.John 15.16. Act. 1.8. But hitherto they said nothing, and great reason; for as yet a tongue was not given them; that was no sooner given, but they witnessed to all,Act. 18.28. Rom. 10.17. That Jesus was the Christ. To believe this, they were to win the world; now faith comes by hearing; and hear no man can, where there is not a tongue to speak. You see then a tongue is still necessary. Bound they were to exhort, to reprove,2 Tim. 4.2. to rebuke, to convince the gain-sayers. None of which can be done by a dumb man; and therefore to enable them to deliver their message at full, the Holy Ghost was sent down upon them in the form of tongues. And two peculiar properties these tongues had; they were
1. foreign, Cloven tongues.
2. foreign, As of fire.
1. Cloven tongues, foreign.
The tongue was a Symbol of their Elocution, the partition of their endowments. But in the division Interpreters divide. For some so divide them,Aret. in loc. that they give to every Apostle a several tongue: Others make the division to to be in that tongue that sate upon every several Apostle, to which our translation enclines, that reads cloven tongues, settling the cleft in the tongue.
Dispertitae. Ʋulg. Lat. Tremel. Beza, and the Graec. Schol. thus Paphraseth, foreign. Oecum.
Divisae. Henten. Aretius. Some dissectae, bicornes.
The meaning of the first, is, that no Apostle was past by, but every one had his share of the tongue, They were all fill'd; of which I shall speak, when I come to it. The intent of the last, that every Apostle had … cleft in his tongue, with that tongue received many tongues, many languages, many Gifts,1 Cor 12 11. the Holy Ghost dividing and destributing to ev…ry one as he will.
1. Now the first gift that this Tongue brought from heaven, was a Copy and variety of language. They before knew and spoke but one tongue only, and that not very well neither. But now on a sudden they spake all Languages and all Dialects. A strange thing to hear an ignorant Galilaean, Mat. 26.73.an illetter'd Fisherman speak Arabick, Persian, Greek, Latine, what tongue you would; one of which a man ordinarily cannot attain to, without much industry and practice.Chrys. These Galilaeans more mute than the fishes they were wont to take, became in an instant so ready, that they enclosed some of all Nations in their Net. Blessed then be the majesty and wisdome of the Almighty, that hath turn'd that into a blessing, which was at first a Curse. For the division of tongues hindred,Gen. 11.7. when time was, the building of the Tower; but the ability to speak these divers languages, hath raised, and doth yet help forward the Walls of the heavenly Hierusalem. So that by this gift here is a plain reversing of the Curse at Babel.
2. Then again observe, that though they all spake divers languages, yet they spake all one thing. They set forth the wonderful works of God; be…t in what tongue you will, yet the matter is still one and the same. Had you but heard the Apostles language before the descent of this Spirit, you might have heard them speaking low and earthly things,Mat. 16.7. Luk. 22.23. Act. 1.6. 1 Cor. 13.11. of the bread they had forgot to take, of the principality, and chief seat, inquiring about a temporal Kingdome; and no marvel; for when a man is a child, he speaks as a child. But they were now become men, they speak as becomes men, of great and high mysteries: Of this effusion, of the death and passion of Christ, of his glorious Resurrection, of his Exaltation and Ascension, of his Divinity, Power, Majesty, and of his Goodness in sending down these tongues. For this is the summe of the following discourse of St. Peter; which is managed with so great order, depth of reason, prudence, sagacity, that you cannot say that was Peter the Galilaean, Peter the fisherman, or Peter the illiterate that spake, but Peter that was Taught by a Tongue from Heaven.
Could we finde the like either for power, matter, or elocution in the Tongues that are let loose at this day, we would no more object to them their shops, than we do unto the Apostles their Boats. But when these pitiful Praters, who pretend to a tongue from above, are so farre from any such gift, that they are scarce Masters of their own Mother tongue: When instead of setting forth Magnalia Dei, the great Truths of the Gospel, they sow vanity and visions of their own heart;Hos. 8.7. counterfeit and cropt opinions, for full weight of Christian Doctrines: easie it is to guess what spirit moves these tongues. That, out of doubt, from below; and not this that descended upon the Apostles from above.
3. But I return into my way, from which these Pharisees (for Scribes they are not) made me turn a little. Grant that the whole earth had been, as it was at first,Gen. 11.1. of one language; yet hard it had been to meet with men of the same temper and disposition. This diversity of gifts in these divided tongues is apt to meet with such diversity,1 Cor. 9.19. to vary their words, as they finde men vary, to become all things to all men to win some.
Hos. 6.5.Some men are rough stones, and these need be hewed by the Prophets; others are soft and tender-hearted, and for these the tongue of Nestor, and the foreign of Demosthenes is fittest. There be precious stones also, and these must be polished to the best advantage by the tongue of love: Others lie bedded in the Quarre, and these must be raised from thence with the tongue of fear. For all the services God hath his several tongues. His Boanerges, sons of Thunder;
Joan. Euchait.foreign,
foreign.
Act. 4.36. Mat. 12.20.Yea, and his Barnabasses also, or his sons of consolation, that know not how to break the bruised Reed, nor quench the smoaking flax. A Paul we… skill'd in both, either to come with a Rod,1 Cor. 4.21. or to speak in the Spirit of meekness.
foreign,Nazian. foreign. Let Orpheus stand aside, and unstring his Harp; for we have celestial tongues abler to draw stones and beasts to this building, than his warbling and prating Instrument. For these Apostolical tongues were become like some excellent Instrument of musick, which being entuned from heaven, was enabled to express any Lesson. The plain song was alwayes the same, Jesus Christ and him crucified; 1 Cor. 2.2.but the foreign, the Cliff, Tune, and Time was varied according to the disposition of the Auditory. Una erat in omnibus lingua, & mille linguae, One tongue in all, and yet a thousand tongues, all sounding one thing, but still in harmony and consort.
Chromatick musick is not for all ears;2 Tim. 3.16. nor the same tongue fit to speak to all hearts; Doctrine and Reproof are fit for some times; Correction and Instruction at others; and a tongue enabled seasonably to use all these, is fittest to make the man of God perfect. And thus the Apostles were furnished; they knew when to teach, whom to rebuke, where to correct, and whom to instruct. Though they were as simple as Doves, Mat. 10.16.yet they were as wise as Serpents, which hath, as it is reported, Linguam dissectam, a parted tongue.
It cannot be denyed, but some of their Successors have made use only of the Serpents fork. The simplicity of the Dove they cast by; and double their tongue, not to the edification, as it was intended, but to the rending and dividing of Christs Church. I mean the two Incendiaries of Christendom, the Jesuite, and the Sectary. Their tongues indeed are smooth as Oyle,Psa. 55.21. Psa. 137.3. their songs, as they would make you believe, are the songs of Zion. But while by the Crotchets and Quavers of their own curious braines, they have descanted too farre on the ground, the Church-musick is by them quite marred. Notae nimium denigrantur, Their Notes are over-black: A fault generally observ'd in all Italian musicians.
On all sides we use our tongues too much, and practice too little; sure I am, it had been for the advancement of Christianity, if that Sun which rose had also set upon most Questions, and that they never had came to the Schoolmens File, and the Canonists Anvile. But since their tongues have blown up the Coals of dissension, let us use our best endeavour to cover and take up the fire. Though this tongue that came from heaven hath given us liberty to speak foreign, to present his truth in our own vessel, must we, as if our tongues were our own, run-ryot, and brings forth foreign, quite and clean another thing? This is to use the Cleft in the tongue to a very ill purpose.
foreign, another thing? why in Religion, who dares do that? Who?Acts 19.24. He that means to be some body. Who had ever read of Demetrius with his silver-Smiths, had he not made a Party? Herostratus might have dyed as he was born, an obscured fellow, had he not set Diana's Temple in a light flame: Primiamus as St. Augustine was wont to jest, might have been Postremianus, come in the …ere, had be not been the Head of a Faction. This is one reason, and a chief one too, That so long as there be cloven tongues, we shall not want Divisions and Schisms.
Quod si dolosi spes refulserit nummi,Pers.
Corvos poetas & poetridas picas
Cantore credas foreign melos.
For Chrysippus-like (such is the power of Gold)Diog. Laert. can men but meet with opin…ons, they will never want Arguments to defend them. And this motive makes tongues move apace at this day. But I say no more of it, lest mine be slit. Another there is, which more strongly prevails with them, (whether they themselves that press it believe it, I much doubt, however they pretend it, and stand much upon it) they are all great pretenders to the Holy Ghost, all spiritual, all gifted men; A word they have receiv'd in their heart, Jer. 20.9.and it is become as a burning fire shut up in their bones, this makes them weary of forbearing, and they cannot stay. But as they abuse the cleft in the tongue, so also they do the fire too; which indeed is but a Meteor: A hot and dry exhalation, gross and foeculent: Heated with indiscreet zeale, dry and jejune, as appears in the effects: Gross and bituminous, it so soon catcheth, and smells so strong. That which fell upon the Apostles, was of another nature, as I shall now make it evident. And so at unawares I am faln upon the other property of these tongues, They were fiery. There appeared unto them Cloven Tongues
2. foreign, Like as of Fire.
Oecum.Not fire, but like as of fire, that no man have any gross conceits of the Holy Ghost, as if his person could be an object of sence. But in this manner he was pleased to descend, that what was promised might be performed, Ye shall be baptiz'd with the Holy Ghost, Mat. 3.11.and with fire. Fire, of all the Elements, is the most active; and of such, or rather of farre more power is the Spirit, and the operations thereof are very like those of Fire.
The chief activity of Fire is this:
1. It melts what is hard and solid.
2. It separates what is impure.
3. It shines and gives light in the dark.
4. It warms and heats what is cold.
5. It ascends to the highest place.
All which actions do so evidently belong to the Spirit of God, that I would not waste time in the unfolding them, were it not that I love to speak clearly unto you.
1. The first property of the fire is to melt what may be melted, as are mettals and some stones; and so doth the Spirit: For the heart of man by Nature is hard and stubborn. And nothing can mollifie and dissolve it into godly sorrow,Jer. 23.29. but the power of this fire; the Hammar of the Law may break it to pieces, the fear of wrath Atterere, stamp it to very dust, and so make it more capable of a dissolution, than it was when it wa… whole: But that out of meer love a mans heart doth melt for the offence he hath done against his Heavenly Father, Christ the Redeemer, this holy Spirit his Sanctifier, is a Grace of this Spirit that at that time did descend in Fire.
2 Chron. 34.27 Psal. 22.14.'Tis Recorded of Josiah, that his heart did melt within him; and David testifieth of himself, that the heart in his body was become like melting wax, soft and fit to receive an impression; out of doubt it had been near this fire. Be it then that we feel at any time the like effect, a relenting, tender, soft heart, let us presently conceive a Grace to this holy Spirit, whose work it is to dissolve, thaw, and mollifie our Icy, hard, Iron hearts.
Many such stony-hearted men as live now the Apostles were to meet with in the world, a people alienated from the life of God, because of the blindness and hardness of their heart, Eph. 4.18.men past feeling: It lies not in mans power to make them sensible; to melt them, no humane eloquence is able. That therefore they might be cast anew, and moulded to that shape which God would put upon them, the tongue of an Apostle inslamed by the Spirit of God was requisite and necessary.
2. Now the end of melting, is to separate the precious from the vile, which is done by the heating of the spirits of the mettal. For these being inflamed and set a work by heat, labour hastily to fly out, and so extend the grosser parts, that those which are finer and similare, may friendly meet, and those which are fuller of dross may settle, and be removed. And is not this the work of the Spirit, when the heart is heated and melted by it? That natural reason which God hath put into the heart of man, is mov'd, and presently a separation is made, which by time is more and more perfected, till all the faculties of the soul are refined, sweetly uniting and joyning together to purifie the man of God, and removing the dreggs of sinne, …nd grosser parts, that they might be cast aside. The soul and body in regard of their essence, powers, faculties, or natural actions, are the same: OnelyOnly the corrupt and vitious qualities thereof are made to flie, or Rectified.
Sorrow, Fear, Joy, are not abolished, but refined, and are settled upon a new object. Fear of punishment, is turn'd into the fear of sin. Worldly grief, into godly sorrow: Carnal mirth, into joy in the Holy Ghost: Choler and anger to the enkindling of a discreet zeale: Hatred to the pursuit of sinne: So that as brute beasts, which of their own nature are very harmful,Basil. being once tamed become of singular use: so these inordinate passions in man, being by this fire of the holy Spirit refined and purged, are of wonderful use for the exercise of all vertues.
Bede Records three notable victories of the fire. The first was in the overthrow of Sodome. Gen. 19. Gen. 4. Gen. 15.17. 1 King. 18.38.The second was when it descend and consumed the Sacrifice of Abel, Abraham, and Elijah. The last is this of the Holy Ghost upon the Apostles. But in all it was Ignis purgatorius, a purging, a separating fire. And if there be any true purgatory fire, it is this; The first consumed the sinners and sinne together: The second destroyed the beasts: But this removes the sinne, and purifies the sinner; it is ignis conflagrationis, that burns not him up, but his work. For, according to his promise, He will sit in the hearts of his people like as a refiner, and a purifier of silver, Mal. 3.3.and he shall pu…ifie the Sons of God, and purge them as gold and silver, that they may offer unto the Lord an offering of righteousness.
For as the Rod of Aaron devour'd all the Charmers Rods turn'd into Serpents; Or as the fire of the Lord that descended by Elijahs prayer,Exod. 7.12. 1 King. 18.38. consumed the burnt Sacrifice with the wood, the dust, and licked up the water that was in the trench: so also this Spirit of God on whomsoever it descends, burns away the earthy and grosser parts of sin, leaves nothing behinde that shall be imputed for filth. It raiseth the heart to that condition, that though because we dwell in and with flesh, there will be spots in it, yet they are but the spots of sons, and our merciful Father will hide his face from them:Deut. 32.5. This it doth. It makes a man become another man. It changeth him within, and without. Within he hath a new heart, and new affections, as I shall shew you by and by. And without the man is not the same. For it changeth his tongue, his eyes, his garments, his companions. Of a slanderous and busie tongue, it makes an instrument of praise and silence. Of wanton eyes, Lamps of modesty and chastity. Of proud apparel, a rayment worthy of a Christian. Of leud companions, a choice of friends, by whose counsel and conversation we may learn to be good, and of good made better. Such a work the Apostles were to do in the world, which because it could never be done without the fire of the Spirit, therefore it pleased the Spirit to descend in this type.
Let it then be our prayer to God, that it yet please him to descend upon us in this flame, without which it is impossible to be made other men; that he would sit within as a refiner,Psa. 26.2. prove, and try our reigns and our hearts; For then we should have new hands to work with, new eyes to see by, new tongues to talk of, and new hearts to love God; we should appear new creatures in body and soul: So that no Eagle having cast her beak, nor no Snake his old spoile, could be more fresh, and smug, and youthful, and nimble, than we should be in the wayes of God. As we were posting before to the wayes of Hell, so now we would as fast run the other way to attain the prize of Heaven. It were not a trifling profit, or an enticing pleasure, that like Hippomanes Apple could stay our course. For answer we would all friends and sins that should go about to retard or with-draw us in our way, as the young man in St. Ambrose did the impudent Harlot,Ambrose. Ego non sum ego, God hath refined me now by his holy Spirit, and therefore I will now keep my body as a Temple fit for his holy Spirit to dwell in.
3. And this work of the Refiner is the sooner wrought when the fire is brought to a flame; For flamma est maximè ignis, as Aristotle hath taught us; Upon which there will follow a great light, as we see in smoaking wood that is kindled, or a Candle that is lighted.
As at the Creation, darkness went before the light, so in the conversion of the world, the thick darkness of sin and ignorance did precede the clear light of the Gospel. This the Apostles were to dispel; and that they might be able to do it, the Holy Ghost delivered a light, cleare, flaming Torch into their hand, which they ever since have held out to the Church.
2 Pet. 1.19.The Prophets words were light indeed; but yet a light that shined in a dark place; but this the day-dawning that still grows clearer and clearer, or the morning-star that will certainly shew you the succeeding Sun. The effect thereof is Illumination, upon which ignorance being put to flight, there follows knowledge of the Truth. And so the man that was blind before, hath the scales faln from his eyes, and sees clearly.
This the voice only of the Son of God can do; as at the beginning all was made by the voice of God,Gen. 1.3. he said, Let there be light, and there was light; so also is it now; let but the Spirit of Christ say to any blind and ignorant son of Adam, Be thou enlightned, and he sees presently. Without it the help of man is but in vain;Isa. 57.19. I the Lord create the fruit of the lips; the fruit of the lips are words that bring comfort, life, light, knowledge; but that you attribute not too much to them in the mouth of the most splendid tongue, you must know that when they are effectual, they are words of Gods creation.Gen. 9.27. For the Lord must perswade Japheth to dwell in the Tents of Shem. The heart of man is a curious Lock; none can pick it, but he who is well acquainted with the Wards: Mens perswasions alone, are as one that will turn a Lock with a wrong Key; can but God be induced to help, the perswasions will be fitted to the turnings.
And yet these of men must not be despised neither, they being the ordinary way by which God turns any heart; otherwise he would never of old have spoken by his Prophets, after by his Son, and by his Apostles, never have faln upon them in these tongues of fire to turn men from darkn…ss to light, from the power of Satan to the knowledge of himself.Col. 1.13.
Two wayes then you see there are to help us to this new spiritual light. The Spirit, and the Word of God in the mouth of those he hath sent to bring it.
1. The principal is the good Spirit of God, the Spirit of wisdome and understanding; where we are foolish, he is able to make us wise; where we see not, able to enlighten us; where we erre, foreign to guide us.Joh. 16.13. Joh. 6.45. He is the chief Master of the Schoole, so that every childe he teacheth, is taught of God.
2. There are yet under-teachers imploy'd by him, whom yet he enjoynes to reade all their Lectures to his Schollars out of his own book.Rev. 3.18. In this is to be found that precious eye-salve, which the Spi…it of God adviseth every Schollar of his to buy, and anoint his dimme eyes that he may see. There is no known way but this, to come by a new, wise, and understanding heart.Psa. 19.7. For the Word of the Lord is it which makes wise the simple.
But because there be that are great pretenders to this heavenly wisdome, and hold themselves for the sole proficients in this book, and none of a new understanding Spirit besides themselves, it will not be amiss to set down some Characters by which this Spirit of God may be discerned from a new Light.
1. The knowledge it brings is not confused and general, but distinct and particular. It is able to distinguish betwixt moral vertues, and supernatural habits wrought by the Spirit. Constant and uniform, desires, and flashes, and fits of piety. It knows not only the notions of Religion in gross, but is able in particular to apply them. In a word, it mistakes not one thing for another; Truth for falshood, and falshood for Truth. It apprehends not necessary points of salvation obscurely, nor teacheth them confusedly and immethodically, but clearly, and orderly; The understanding of that man is become like a rich Diamond, that receiving light into the body of it, retains it there, and sends from thence a most glorious lustre; Of such those words of our Saviour may well be verified, Ye are the light of the world. Mat. 5.14.But of our New Lights it is nor so, nor so. Their light is desultory; that which is light with them to day, to morrow is darkness: Evil is mistaken for good, and good is called evil. Their Notions are obscure, and scarce intelligible, nor well understood by themselves, nor yet by others; as for their confused manner of delivering, it is notorious to every Reader and Hearer. Those words of St. Paul may well be applyed to them,1 Tim. 1.6, 7. They have swerv'd from the faith, they have turn'd aside to vaine jangling, desiring to be teachers of the Law, understanding neither what they say, nor whereof they affirme. And can a man then endued with a small portion of reason, conceive these to be the sole men on whom the Spirit is descended in a tongue as of fire, to enlighten their understanding, in whom their light is darkness, confused, erroneous, disorderly, shifting as the wind, and variable as the tydes and opportunities of time and gain dictate to them? Credat Judaeus Apella, Non ego.
2. The knowledge and light which this Spirit brings, is heavenly and from above: It is not sordid, base, allay'd with base ends, and eclipsed by the interposition of the earth. Non remanebit extra, Bern. in Cant. Serm. 73.it will disdain the spirit of the world, and the spirit of the flesh. For there be that follow the spirit of the world, and so much grow into the admiration of that blaze, and have their eyes so much dazled with this false light, that they shape the whole frame of their life and Religion by it. Diana forsooth must be a great Goddess, and worshipped, rather than an ambulatory trade be removed.Act. 19. With them gain is godliness, though what they embrace as gainful policy,1 Tim. 6.5. 1 Cor. 3.19. God pronounceth meer folly. He hath made the wisdome of this world fo lishness. He hath done it, and he will do it again. In this light men may rejoyce for a time, but at last it will appear a meer delusion, full of darkness,Joh. 5.35. smoke, vanity, nay, which is far worse, earthly, sensual, divelish.
3. A third property that this light or knowledge hath, is, that non haerebit in superficie, Bern.non instar coeci palpat forinsea, fed profunda rimatur; it was as I said, like light received in a Diamond, and not in glimmering and shining wood. He that is partaker of it, will not content himself with a little superficial neoterick knowledge, and like a blinde man grope at, and lay hold on every thing from without he can meet with:Eph. 3.18. But he will search the depth, the height, the length, the bredth (according to his measure of fight) of Gods promises; and having taken the just measure, will endeavour that they sit well about and fit him: which is indeed the right and only Sapere. When all's done,Deut. 4.6. Psa. 51. Psa. 119. this will be your wisdom. And I will pray to God with David, to create this new heart within me, and to give me this understanding. For sapere is not only to distinguish tastes, but with the taste to feel some delight, and to have a sense of the sweetness withal.
4. Lastly, The new Spirit is no windy Spirit blustering in the brain and fancy, making the owners to be men of imaginations, subtile and fallacious at an Argument, and in nothing else good: But it works upon the soul, dissolves it, and makes it capable of a new form. It is not a knowledge only of apprehension,Aquin. 22. q. 188. Art. 5. but of approbation; a lively and effectual knowledge, that hath a quick and prevailing influence upon the life and conversation, begetting in the soul desires and endeavours in some degree and measure suitable to it: Which whether it be in our New Lights, let the world judge; whose knowledge, how little soever, is for shew, not for use; like the Lamps of the foolish Virgins,Mat. 25.3. which blaze as much as the wife: whereas true knowledge is a burning and a shining Lamp, Joh. 5.35.a light that heats and shines, it warms the new man at the heart, and if they will, burns away his dross, and then shines by love: For Truth and goodness differ no more than the seal and the stamp. And that both these might flame out, as well as within, is another reason that the Spirit Descended in a Fiery Tongue.
4. For that is another property of the fire, that it does not only melt, purge, and give light, but it heats and warms any cold body that comes within the sphere of its activity. But observe this diligently, that it gives light before it heats, intimating that knowledge, a clear evident light, must precede our heat; for else the fervour may be so great, that it may set the whole house on fire. The flame is call'd zeale, which is a passion compounded of love and anger; out of love it desires to be doing, and out of meer anger it frets when it falls short. To be in love, and yet to be wise, are almost incompatible; and how far beyond all bounds of reason men in anger are transported, I need not say. Zealots alwayes have had but an ill name for this. Necessary then it is for the regulating of this head-strong passion, that the bright Lamp of knowledge be carried before it; for so a man may discreetly see his way; be zealous in his know…edge, and discreet in his zeal; do that upon sure grounds of knowledge which he is assured ought to be done, and do it out of that sincere love and holy anger with which it ought to be undertaken and done.
Among others this is one reason that St. Bernard gives of this type. In fire,Bern. Serm. 2. de Pent. saith he, the Holy Ghost descended upon the Apostles, propter lumen pariter & ardorem, both to bring light and heat, that he might make those whom he fill'd, knowing in the truth, and fervent in spirit; for as he hath it in another place,De Nativitate Baptist. Est tantum lucere vanum, tantum ardere parum, lucere & ardere perfectum. To shine only in knowledge is vanity; only to be fervent, a matter of no moment: but to shine and to be fervent together, a great degree of perfection. Happy then is that man, whose heat doth quicken his discretion, and whose discretion doth command over his heat; for this man may be an excellent instrument to set forth with his tongue the wonderful works of God, which was the end that the Holy Ghost descended in Fire.
With this the Apostles were no sooner heated, but like the wise Virgins,Mat. 25. Act. 3.14. they had their Lamps burning. How hot was Peter with the men of Israel? Ye denyed the holy One, and the Just, and desired a murderer to be granted you, but kill'd the Prince o… life! How round with Ananias and his wife? VVhy hath Satan fill'd your hearts to lye to the Holy Ghost? Act. 5.3. Cap. 8.20.How angry with Simon Magus? Thy mony perish with thee! As if so be the spirit of Elijah that ascended to heaven in a fiery Chariot, had been doubled upon him: As if John and he had chang'd names; John became Cephas, as cold as a stone, and he now Boanerges, a son …f thunder.
This was that fire that stirr'd Saint Pauls spirit within him,Act. 17. when at Athens he saw the City given to Idolatry. This caused him to dispute with the Jews in their Synagogues, and to parly in the Markets with every one he met. So that in them was fulfill'd that of the Psalme,Psa. 104. August. Gal. 4.18. He makes his Ministers a flaming fire, ignem urentem, when he gave them fiery tongues. Neither could this their zeal be any way blamed, since it was in a good matter, and such as they themselves, being taught by the Spirit, infallibly knew that it was good.
You of the Laity are ready to finde fault with us, that we are so fiery in our reprehensions, when indeed we must blame you who are so cold in Religious duties; it is your frost that by an Antiperistasis sets us in a flame. Could we but see your bowels stirr'd within you, when you see those high dishonours done unto God at this day, we would never appear to you as God did unto Moses in a flame of fire.Exod. 3.2▪ But when we find you so far from reprehending others, that you freeze in sin your selves, it will be but charity, and an evidence of our love inflamed, that we grow angry and impatient.2 Cor. 12.13. Psa. 39.2. And I hope you will forgive us this wrong, and impute it to the fire that kindles within, and your own Ice that heeds it. Will the Patient find fault with the Chyrurgion, that he doth cauterize that sore which cannot otherwise be cured? and not rather lament the malice of his disease, grown to that desperate pitch, that nothing but fire can stay it! Neither let it offend you when we are red-hot against your vices, your vanities, your lyes, your crying sins. Bemoan your selves rather,Jer. 31.18. that your base and unchristian practices should swell to such a height, that we should be put to make an experiment by fire. Suppose you saw, when you behold our flame, Moses in the heat of zeal,Exod. 32.19. 1 King. 18.40. Num. 25.7. Mat. 3.7. Luk. 12.49. Lev. 6.13. or Elijah with his fire about him, or Jonah in his anger, or Phinehaz with his Javelin in his hand, or John the Baptist proclaiming aloud, Oh generation of Ʋipers! For though our good Lord be gone to heaven, yet he hath left this fire in his servants tongues; and what is his desire, but that it be kindled? what, but that like the fire in the Temple, it never go out?
Never, because there is a perpetual use of it;Psa. 51▪ 17. for the offering of that sacrifice (a contrite heart I mean) which he will only accept; to prepare which, one tongue fired with this heavenly flame, will have more power in one hour, quam segnes aliae & gelidae tota Die, than many other lazy, and cold, flat tongues in a whole day.
5. And among all the Sacrifices the chief was the Holocaust, of which every part was to be consumed by fire; whose last property is to ascend: So did the flame in that. Say the heart be the Holocaust, then the affections must be fired also; to which, and not before, when this fire of the Spirit is put, they will be inflam'd, and mount upward very nimbly, and with great alacrity. Heaven and heavenly things will be loved, Gods displeasure feared; grief that he should be dishonoured, joy that he is reconciled. Be it that sometimes the soul be borne down and depressed by this body of sinne, yet the inclinations and motions ascend continually. A man inflam'd with this Spirit, is like a man going up to Hierusalem, who in his thoughts is there even when he sets out. And were it not that the grosseness of his flesh did retard him, he would be at his journyes end the first houre. However he is still …ogging onward, and makes what speed he can. Thus it is with that man who…e affections carry him to that Hierusalem which is above, his conversa…ion is in heaven, Phil. 3.20. Col. 3.2.he sets his affection on heavenly things; there he is in his mind; for animus est ubi amat, non ubi animat; the ubi of the soul is where it loves, not where it lives; and could his body be as quick as his thoughts, he would not be long absent; however he makes what expedition he is able, and is ever mounting in his desires, and will not be at rest till he arrive there.
Now this desire cannot be imputed to the flesh; for it is earthy, gross, dull, heavy. It is an appetite and activity that comes from the Spirit, which impresseth in the soul a fiery force and fervour petere circumferentiam, to reach the wheele above.Origen. Hom. 1. in Psal. 38. And that this desire k ndle and increase, here we meet with a fiery tongue to inflame it. The reason is Origens, Ignei vigoris deberent gratiâ r…borari, ut auditorum animae flammam per sermonis traducem sumeren…. They (the Apostles he means) were strengthned with the power of a fiery vigour, that the souls of their Auditors might conceive a flame brought along by their tongue. Oh the heavenly thoughts of those heads upon which this fire fell! Oh the heavenly desires and endeavours of those hearts into whom their tongues cast the flame! Their God instantly became a consuming fire, consumed all their dross and dregs of earth, and made them full of Spirit; upon which they cast no earth to grieve it, for they sold all:Act. 2.45, 46. They retain'd no watery pleasure to quench it, for at their Baptism they renounc'd all: Careful they were to feed it with the Oyle of Devotion, for they continued stedfastly in prayers: At which exercise the Spirit found the Apostles,Oecum. in loc. and this little Church when he descended. A motive no question for him to come, and being come, to remaine with them as he did: For
3. He sate upon each of them.
Oecum. Chrysost.foreign] that is, foreign, he abode and staid, and foreign, he sate upon them and rested; For this action of sitting notes out to us foreign, continuance and constancy. The fire then of this holy Spirit is not like a foolish Meteor, foreign, desultory, and hopping from place to place; now in, now out; but permanent and lasting. It comes not upon those that belong to God to remove, but to abide and continue. The graces which he brings along with him are infused habits, which live and act in the heart, which are seldome, never, or very hardly removed from the Subject.
Thom. part. 1. q. 43. Art. 3. Leo, Ambrose, August.It is the opinion of the Schoolmen, and divers of the Fathers, That the Holy Ghost at Pentecost descending upon the Disciples, and at this day upon …ll those whom he doth justifie and sanctifie by infusion of grace, was not only given in his gifts, but in h s own person, in which after a new manner he doth inhabit that minde which he just…fies, which he doth enrich, adorn, beautifie, i…luminate with his Sacred and Divine presence; So that he should be in such a heart, as that which is beloved is in him who loves it, as that which is known is in the mind of him that knows it, as the Pilot is n the ship which he guides, till it safely arrives at the Haven where he would be; or as a Tutor that guides, and is content to provide for the good and profit of his Pupil.Thom. 22. q 6. Art. 1. ad 3. For as in a meer natural man for the production of all humane acts, not the soul, nor yet the natural instruments, as eyes to see, or feet to walk, will suffice, without the concurrence of the first cause, which is God, by whose power both eyes are moved to see, and feet to walk, the will and understanding, and all other faculties to execute their offices: so also in the soul of a justified man, suppose grace be as the form resident in the faculties of the soul, yet to do good actions this will not suffice, except the Spirit of God come and abide, and stir up these vertues and gifts, to wit, faith in the heart, and love and hope in the will, to bring forth those fruits and works for which those vertues were at first bestowed: For as Organ pipes send forth a sound no longer than while the bellows fill them with winde, so neither will these vertues be operative longer than the Spirit is pleased to assist them; upon his remove and departure, they to any action are as if they were not.
Which being well known to our Saviour, a promise he made to these his friends before he went from them, That when he was gone, Joh. 14.16.he would send a Comforter who shall abide with them for ever. For he knew well if he did not abide to Direct, to Governe, to keep cleane, to set forward all the work in the house, all would be out of order, and go very slowly on.
Yea, but is there not some fear of his remove? if not, why did David pray, Ne auf…ras, Take not thy holy Spirit from me? Psal. 51.11.This imports not a full departure of Gods Spirit from him; otherwise he could not have prayed; but that his sinne had diminished the sense and feeling of that operation of the Spirit, of which at other times he had experience. This falls out often to Gods dearest children, and it is a heavy case: Yet know that even then, though thou feel it not, if thou belongest to God, the habit of grace remaines; as fire raked up in Embers, is there, though it neither shines nor warmes. And to assure us of this,Rev. 21.3. Rom. 8.9. he promiseth that his Spirit shall dwell with us. Dwell, not turn in, and stay for a night, as in an Inn, and be gone in the morning, but take up our hearts for an habitation, and make his residence amongst us.
How much then doth it behove us to keep our hearts in order, that nothing offend and grieve him! how much to purge and sweep the house,Ephes. 4.30. 1 Cor. 3.16. that we ever entertain him! Know you not that your bodies are the Temples of the Holy Ghost? and where doth God take a delight to dwell, but in his holy Temple? The Temple of Solomon was in all parts beautiful,1 Kings 6. but the glory was within. In the outward Court the Altar was of Brass, within the Sanctuary was overlay'd with gold. A Christian ought to be holy without, in his looks, words, wayes, but within a golden man. There holiness to the Lord, endowed with knowledge, righteousness, repentance, faith, devotion; so that these our bodies, though as other Temples made up of earth, yet they contain heavenly treasures.
And what now? will God dwell with men? yes, he will. It was a chief end of our Saviours ascension, that he might receive gifts to bestow upon his, Psal. 68.18.and dwell amongst them. His gifts are the graces, the comforts he bestows; and he will not desert us, or leave us in either, except we give him just occasion to be gone. If he stay not with us, it is our fault, not his: For the end he comes, is to abide and comfort us. Remember we must, that as he is a loving Spirit, so he is yspryd glâre, a clean spirit also, and therefore desires the house should be neat and clean where he intends to dwell. Be it that he finde it otherwise, he first begins to chide, to which if a deaf ear be turn'd, and the man become obstinate, perverse, malicious, and resolved to grieve him perpetually with his slutteries and swinish life, he will retire. For think not that he will alway be chiding; when it came to that pass, it repented him that ever he made man.Gen. 6.3. And he professeth that non semper rixabitur; Lo jadon; which the old Latine reades non semper permanebit, His Spirit shall not alwayes strive with man; as if it were, he will not alwayes stay and abide to that purpose, to be striving, contending, chiding, to better the man. Because he takes no content and comfort in such a contention, he will take the wings of a Dove and fly away, and take away his comforts with him. Mark the reason why he will not stay and strive, Because he is but flesh. The flesh and the Spirit are contrary, they alwayes lust and fight one against the other; and when it comes to this pass, that the flesh is stubborn, and in the strife will not yield, he takes no delight in the contention, and will abide no longer. With mortified flesh he will dwell, but with proud, rank, surly flesh he will not continue.
Rom. 7.20.True it is indeed that sinne dwells, and the Spirit dwells too in one and the same man; even in the most regenerate; as Sarah and Hagar in Abrahams house.Gen. 21.9, 10. But then Sarah will be grumbling at it, never be quiet, till Hagar be turn'd out of doors; and if she be received againe, she must be humbled, and acknowledge Sarah to be her Mistris. My meaning is, that though sinne dwell in the flesh with us, yet it must be no pert and imperious Dame, not think to domineer and rule, but humbled by and to the Spirit; which if done, the Spirit will be content, because it can be no other, to rest upon us, and abide still by it.
Isa. 31.9.Thus saith the Lord, whose fire is in Zion, and whose furnace or hearth is in Jerusalem. They who intend to dwell in any place, will be sure to provide Casa y hogar, a house and a hearth. This God had provided himself in Zion, a Temple, and an Altar, on which there was the fire perpetually burning. Now the Body of man is the Temple, his heart the Altar, and the fire in it the perpetual flames of this holy Spirit, which will constantly burne, except we cast base and filthy quench upon it to extinguish it.
Saint Paul sure was in fear of some such thing, when he thus exhorts the Thessalonians, Nolite extinguere Spiritum, See you have no will or minde to quench the Spirit. 1 Thes. 5.19.The word is Metaphorical, taken from fire, that Symbol in which the Holy Ghost now descended, and sate upon the Apostles. And fire is put out two wayes especially: Either by casting cold water upon it, or by taking away the fuel that did nourish it; and so many wayes this fire of the Spirit is quench'd.
1. By casting water upon it, which is so often done as we offend this holy Spirit with an uncleane life; Carnality gives cold entertainment to the Spirit; Adultery, fornication, uncleanness, and lasciviousness, are carnal works, and they must be left. Idolatry, witchcrafts, come from within, and cool devotion, cast aside the… would be. Hatred, variance, emulation, wrath, strife, seditions, heresies, envying, and murder, are in men carnally minded;Mat. 15.19. Gal. 5.19, 20, 21. these must be repressed, or the fire of the Spirit will never burn. Drunkenness, and Revellings, and such like, are but filthy puddle-water, and put out this holy flame. 'Tis a Beastly and nasty soule in which these dwell, and the Spirit from above will never sit upon and rest there.
2. Beware then first how you cast the cold water of an unclean life into the flames of this heavenly fire. And next have an eye to the fuel by which it is kept in: Beware that you take not that away. Fire goes out you know, if you take away the coals or wood; and the Spirit will be extinct, that being taken away which nourisheth it. That we be not to seek for this nourishment, from that place of Saint Paul easie it is to fetch what will keep it in.1 Thes. 5.
1. Joy will keep it flaming; whence the Apostle exhorts,ver. 16. Rejoyce evermore. And if joy in the Lord will keep it in, then murmuring and sullenness will put it out. A discontented heart at the ways and works of God, is a means to cool his goodwill.
2. But there is no means like to prayer; it brought this fire which sate upon the Church at this time. Hence St. Paul rejoynes, Pray continuall. ver. 17.For hearty prayer, and holy devotions, are the bellows to blow the Coals, and increase the flame of this heavenly fire. These are able to bring it down:Luk. 11.13. We have our Saviours promise for it: He will give the Holy Ghost foreign, to them who make a petition, seek, and sue, and open their mouths to pray for it: So that they who present no prayer, and make no suit, cannot expect that he should come from heaven, and fit upon them.
3. I go on with the Apostle, In all things give thanks. ver. 18.Be thankful for blows, thankful for blessings; thankful that he would descend and sit upon you, thankful for ordaining the means to assure and seale to you his continual abode. For hath he not ordain'd the Eucharist? in which to every penitent and believing soul, is represented, exhibited, and sealed, Remission of sin, and the graces of his Spirit. Therefore foreign, come and receive the Sacrament, that his graces may continue with you.
4. The last way to keep in this fire, is the perpetual meditation of the Word of God. True it is, that this kindles it, but yet as true, that it feeds it also; whence the Apostle subjoyns, Despise not Prophecy. ver. 20.This is the sword of the Spirit, a fiery sword that cuts and inflames at once; sharp it is, for it divides the soul and spirit; and as it divides, it burns;Heb. 4.12. burns out the dross, and inflames the heart with a heavenly love. That we feel not this effect in us, is because we heare these things as if they were the word of men,Luk 10.16. Cyprian. Epist. 69. and not the Word of God. Christs words, He that hears you, hears me, are little set by. Homo dignatione Dei honoratus, indignus hominibus judicatur; whereas when we have heard him speak to us, would we but get us to some retired place, and consider what he would say in us, after a pious meditation and musing, the fire would kindle, and be kept alive, which otherwise will go out and dye. And certaine it is, that many sparks kindled for want of this, go out againe strait, and never prove of any use.
When then you find the preachers lips touch'd with a fiery Coal from Gods Altar, be not so malicious as to blow out the fire.Isa 6 6. However it be your hard hap by casting on the water of an unclean life to abate, or by the neglect of pious duties, to draw away what should nourish this flame, yet let it be done fore against your will; let it never come within your thoughts to plot that it be so done. Rather shew your selves a willing people,Psa. 110.3. turn voluntatem in velleitatem; be so far from extinguishing, that you be ready to use all means to blow up the Coals, and bring the Spirit to reside and flame within you. If you find your hearts to glow at any time, be diligent then in the exercises of the Word and prayer, labour to strengthen the flame by the frequent use of the Sacrament, and you shall finde that the fire at first kindled, will become a great flame. When you have a quick sense of this stirring in your heart, as at the Pool of Beth…sda, take the opportunity,John 5. and shew a willing mind to be warm'd. That is your hour, and the hour of the Spirits approach; refuse it not. You cannot bring him down when you will, suffer him then to descend and sit upon you when he pleaseth.
I know I cannot end with a better motion, and more important. The more you think of it, the more necessary you will judge it. And that good Spirit of God that this day did descend upon the Apostles in the shape of fiery tongues to enlighten, to heat, to sanctifie them, descend upon you, and fill you with the rayes of this holy fire. And God grant that by a holy conversation, and by a constant practice of piety you may so keep it in, that it may reside and continue with you, to comfort and guide you through the Wilderness of this world, and never desert or leave you, till you enter the celestial Canaan, that Land of promise, which God by his Word hath made over unto his people.