Exposition of the Apostles Creed

1. When the day of Pentecost was fully come. 〈 in non-Latin alphabet 〉 .

Though Religion be not tied 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 find men will not be long Religious. Hence Religious minds, as they have always had their Sacred places where, and their Sacred persons by whom, so also have they had their Sacred set days 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 days. As God deals with us, so we must behave ourselves to him. Joy and grief divide our time, and mark out our days with black and white stones. On such a day God hath or doth deal us a blessing: Let us rejoice 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 days, others for festival solemnities. With those days 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 always put us in mind of a benefit sent from heaven; The day on which it is kept, being advanced above other days, because that some stream of mercy springing above, hath overflowed the Land in which we live. For it is with days 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 men's bones lie scattered before the pit, you may see of what metal 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 honor, some to dishonor; 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 days of the year; though, as the Author of all, he hath measured them out by the periodick motion of the sun, yet hath he not given the same honor 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 days to number; Those he hath exalted, and made high days, 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 mind or body more than ordinary: so also these days that God hath advanced 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 favor which God had done on that day more than other.

1. Look among the Heathen, and you shall not find them without their Feasts, and Feasts celebrated at those times they received their benefits. At Eleusis their 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 , they had kept nine days to the honor of Ceres for two favors received, 〈 in non-Latin alphabet 〉 , their fru •• and their initiations in Religion. The Athenians celebrated their 〈 in non-Latin alphabet 〉 , for their Laws received from the gods: Again, their 〈 in non-Latin alphabet 〉 , to the honor of Minerva, for that by her counsel the dispersed people of Attica were collected into one Body and one City. The Romans had their Liberalia in the honor of Liber; their Lupercalia to Pan; their Consualia to Consus; all appointed on set days in their Fasti or Calenders, 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 show themselves sufficiently thankful, but by assigning some time to the honor of those Deities, whom they styled 〈 in non-Latin alphabet 〉 , the Bountiful Contributers of all that was good. It ran certainly in their heads, that except some due time and leisure were set out for public memorials of great mercies, and clothed 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 turns, but of a short memory. Injuries are engraven in Marble, but courtesies are scribled in sand;

Every puff of wind makes the Characters illegible. Days and Feasts, and all are too little to help the memory; 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 days: 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, 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 Passover 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 Passover, 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 Zion: So that that of the Eloquent Prophet Isaiah, was this day fulfilled, Out of Zion shall go forth the Law, and the Word of the Lord from Jerusalem.

3. These benefits were public to the whole Nation, and therefore God would have in them public thanks. Which yet did not debar any man's private liberty, but he might keep a private feast, and be thankful on it, when God bestowed on him a particular blessing. Hence we read of Abraham's 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 Savior was invited, and was present; and the feast in the Pharisees house where Christ was entertained. To abolish feasts then, were to debar the occasions of blessing God both for public 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 days for a thankful remembrance of God's 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 Holy days our Mother the Church hath appointed also. Some to the honor of her Lord. The Sunday, that Queen and Sovereign of all days, to the honor of his Resurrection; 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , Christmas day, to the honor 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 honor 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 honor, all that could be dear 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 〈 in non-Latin alphabet 〉 , so also he would be delighted, 〈 in non-Latin alphabet 〉 , as with the blood they shed out of love to him, so also with the honorable remembrance that on those days 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, Your solemn 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 Anthem; 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; 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 preached the Gospel first, Behold I bring you glad-tidings 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, make a cheerful noise 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 kind of Law for it. For this 〈 in non-Latin alphabet 〉 , 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, by conferring some extraordinary favor upon us. What's to be done then? what, shall we hang down our head like a Bull-rush? No, not so, this would mar our Holyday-faces. Mourn not, nor weep, saith good Nehemiah, for this is a holyday unto the Lord our God. A Pharisaical visage as sour as leaven, 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 rejoice, that God hath given us occasion to rejoice. Laetemur calls for a cheerful 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 joined 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 inseparable 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, when the people sat down to eat 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 gladness of heart, as when one goeth with a pipe to come into the Mountain 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 joined to our praise, and so both parts required in thanksgiving observed and paid. Thus the prime Christians solemniz'd their Sunday; a merry day they made it. 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, and no Burden.

Secondly, But bodily exercise profiteth little; remember the second part of the Angels Carol, 〈 in non-Latin alphabet 〉 , 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; 'It is no Feast without an Alms. For it is an effect of joy, because it abounds to give; 〈 in non-Latin alphabet 〉 , '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 another's 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 〈 in non-Latin alphabet 〉 , Feasts of Charity for the help and comfort of their poor brethren. 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, is done to him. The poor shall be always by thee; the fatherless and widow will always cry after thee. Eat not then thy morsels alone, but let the fatherless eat his part with thee. Upon the Feast-day devour not the Lambs of thy flock, 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.

Thirdly, The third is Rest; which must be double, from

• Labor,
• & Sin.

1. A sequestration there would be from ordinary labor, the toils, and cares, and trouble whereof are no fit companions for joy and gladness. Not that such labor is of a vicious and sinful quality in itself, 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 perform, which is to be done with a glad heart; 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 concur (painfulness and joy being opposite) nor yet be decently joined, because while the mind shall make her abode in the house of gladness, the weed of ordinarily toil and labor becomes her not.

2. Much less can those old rags of sin any way become it. Let us keep the Feast, saith the Apostle, but not with the old leaven. The leaven of pride, of malice, of hypocrisy, and generally of all wickedness, will give such a sour and tart relish to our Festival preparations, that they will distaste God; and therefore let us be sure to purge out this same old leaven. The very Jews were careful not to offer any violence to Christ at their Feast, Not on the Feast-day, say they; and if our spiritual enemy shall suggest an evil motion then, repel'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 sin is the more grievous that is committed on a Holy day. Let us then rest from sin, rest from our labors, do good to our brethren, and praise God for his blessings, hear 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 〈 in non-Latin alphabet 〉 , when the Author 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 enjoin'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 labors; to set apart a Feast or Holy-day to the service of God. Now against these I give out this Proposition: That

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? when did it begin? was it not ordained by Judas Maccabaeus about 165. years before our Savior's 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 Urim and Thummim. Prudence only then and piety did move this good man to make a Law, That this Feast should be observed from year to year for eight days. At this Feast we read our Savior himself was; had therefore human institution made it an abomination to God, it may not be conceived, that our blessed Savior 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, Eleazar a chief man among the Jews 350 years before Christ's Nativity, is said to be the Author. Had the authority and wisdom no place about Feasts, how can that Dedication of these Translations be justified? And yet we find, that the first was so accepted by God, that the glory of the Lord filled the whole house; and that the second was never reproved, which yet with it moved 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 mere human power. The authority could be derived from no other than Hester, Mordecai, or Ahasuerus; and what if from this latter a mere Heathen Prince? The feast, never fear it, will be never the worse. 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. That none presume to speak anything 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 ratify and enjoin what may tend to the worship and service of God. If therefore a Heathen Prince have power to enact a Festival day to the honor of God, shall not a Christian Prince have authority to take order for days 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 control, 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 kind of illustration to both. To our festival Solemnities, the days of humiliation are opposed. Fasts to Feasts. But our supercilious Innovators disallow not these. They acknowledge that a civil power may enjoin a Fast, notwithstanding God's command of six days labor by virtue of the Prophets words, Sanctify a fast; and why then may they not as well think it in the power of the same authority to enjoin a Feast, by tenor of the Text, This is the day which the Lord hath made? 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, 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 〈 in non-Latin alphabet 〉 , Theologues of Yesterday, These Feasts appear 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 shows out of what forge it came. Which of the Ancients ever concluded in adiaphorous things, ab authoritate Scripturae negative? For such a circumstance about the worship of God there is no command in Scripture, therefore it may not be observed. 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 days for fasting, for thanksgiving, erection of Churches, weekly and monthly Lectures, daily 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, and him whom he hath sent, Jesus Christ. The essential parts of God's 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 enjoins anything consonant to the Word of God.

Although in this case she hath much to guide her:

1. The equity of God's Law, that enjoins 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, 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, Praeterea festi dies, Anniversarij, Novilunia, &c. & quae mere 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 ordained 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 performed some Religious duties without a special warrant? Abraham paid to Melchizedek his tyths; Jacob vowed them, and consecrates Bethel. The Rechabites enter into a vow to abstain from Wine. Daniel prays three times a day; David seven; Purposeth to build the Temple. Mary breaks her box, and pours three hundred pennyworth of spikenard on our Savior's 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 Savior 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 merely from the fiction and fancy of a man's brain; 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 vain and superfluous. 2. Erroneous. 3. Repugnant to God's Law and Will. Now I wonder what vanity, error, or repugnancy adheres to the Church in the institution of Holy days? 1. The object of our worship in these days, 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 delivered for the ordering of external circumstances, and external materials of God's 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?

2. Yea, say it be not will-worship, yet there is much superstition in the observation of these days. 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 Judaism; and to account them holy, and dedicate them to a creature, a point of Papism; neither of which may be admitted by a Virgin Church. Thus these 〈 in non-Latin alphabet 〉 , 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, that I add not disobedience, malice, Schism. Let them then look about them, and consider whether they may not be as superstitious in standing apart, and not joining with God's people on those days, 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, for that they observed days, and months, and years.

But had they more diligently plowed with St. Paul's heifer, they might have better guest at his Riddle. It never was the Apostles intention to encourage bitter Invictives against Christian Feasts. He condemns only the observation of days 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 pain 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 〈 in non-Latin alphabet 〉 , 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 maintain it. For all the Jews New Moons, and Holy days, and Sabbaths, were but shadows of good things to come. As Jewish, out of date they are in the time of the Gospel. He that observes any of them with the mind 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 mere fallacy then to argue from the condemnation of the Jewish feasts to the Christian; and to press St. Paul's 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 〈 in non-Latin alphabet 〉 . Now another generation, he means the Christian, being come, we sabbatize not as in the first. And of the same mind was Tertullian: Galaticamur plane, 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 plane, 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, days, 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. Judaism 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 honor of Saints; and Saints how holy and glorious soever, are but creatures, to whom no Divine honor 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. Hear therefore our just Apology; In all good conscience we have served God to this day. God we have served, not the Saints. Scias à Christianis Catholicis nullum coli mortuorum, nihil adorari, quod sit factum & conditum à Deo. Know, that none of the Dead is worshipped by Christian Catholics; that nothing made or created by God is to be adored. It is their mistake then to suppose that we dedicate days to the service of the Saints. The days which bear their Names, we retain, but not for the worship of them upon these days. We remember their worthy and noble Acts, we call to mind their excellent examples, & ad erubescentiam dico, and labor to make men blush to see how short they come. If devout Bernard, and with him divers others in those blind 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 error, that maintain it not. Let the rigid'st Seperatist show us, where or when we implore them, where we consecrate days and terminate them in their honor, 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 days. That is indeed a Cardinal error; and let Bellarmine give satisfaction for it, who affirms Festos dies sub Novo Testamento per se alijs esse sanctiores, That Feast-days under the New Testament, are more Holy per se of their own Nature than others.

That we dare avouch, is, That these holy days are days hallowed, consecrated, and set apart to the performance of holy actions. Holy they are in use, not in virtue: Holy by Relation merely. For there is not any holiness either of infusion or inhaesion more in them than in any other days. Not in the conscience of the day, but out of a pious mind 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, endeavor to deface the splendor and dignity of our Religion; 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 luster, make love to these days, 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 proved, and being Religiously observed, 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 days.

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 endeavors, 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. If by what I have said, any man's judgment shall be informed, and his mis-placed zeal rectified, I have my end. However I desire, that what hath been offered with the right hand, may not be taken with the left; for I have learned of Pythagoras, 〈 in non-Latin alphabet 〉 .

And so I proceed to what I intended.

1. They were in 〈 in non-Latin alphabet 〉 .

In a room they were, separate from the incumbrance of the multitude, in an upper room, as near heaven as well they could get. And in this the Spirit of God comes upon them. Make choice of that place which will admit the fewest occasions of withdrawing thy soul from good thoughts; and be aptest to mount thy heart upward, and expect a blessing. Here the gifts from above descend upon them who were farthest from earth and trouble, nearest to Heaven.

2. They continued in Prayer and Supplication.

But it was not so much the place that they retired to, that moved Christ to perform his promise, as their importunity and constancy in their petitions. Promised he had, That whatsoever they should ask in his Name, should be obtained; and therefore here they continued to solicit him. Two things especially they needed, and therefore two kinds of prayers they used; 〈 in non-Latin alphabet 〉 is a petition by which a man desires to be freed 〈 in non-Latin alphabet 〉 , from those things which may trouble and grieve him. But 〈 in non-Latin alphabet 〉 is a suit made 〈 in non-Latin alphabet 〉 , for good things. To be sent they were as sheep among Wolves; they supplicate therefore for protection against them. A great Office they were called to, and they wanted many good gifts for the discharge of it; and for these they petition, and upon their prayer the holy Ghost descends.

The case is ours, a high calling we have, and many duties are required at our hands; whether we are to perform any public office, or private duty, that which alone can enable us to it, are the gifts of the Holy Spirit. Being then sensible of our own wants, let us petition as they did, and we may speed as they did. The Holy Ghost no doubt, will come down that way that we stand most in need.

3. They continued, 〈 in non-Latin alphabet 〉 .

But then we must have another condition, which I here find in them, we must persevere, continue, and be constant, and wait upon God, and give him leave to perform his promise in his own time. Many things there were that might at this time dishearten them, and make them stagger in their resolution. The place was such, that in Jerusalem the cause and doctrine of Christ was ill spoken of. Their enemies many and mighty, Scribes and Pharisees, that then were in authority; who if they spared not their Master, were not like to spare them. Their number was small, about 120. Their persons of no great regard, they themselves poor fishermen, with whom there were joined some women; nor power, nor wealth, nor eloquence yet they had, to carry on so great work. Add to this, the promise made to them of power from above, was indefinite. No time set or prefixed for this Baptism of the Spirit; sure they were it would not be many days hence; but how many, they knew not. Yet against all these difficulties they opposed resolute and undaunted hearts, and still waited: still they continued in prayer.

This is a true Character of a faithful soul, ever to wait upon and trust to the promises of God. This is indeed a hard and a difficult trial. Saul was not able to bear it. Jehoram was much displeased at it, Why, saith he, should we wait on the Lord any longer? Flesh and blood murmurs at it. Onias would stint the Lord to five days. What should I say, that the very souls under the Altar cry, How long Lord, holy and true? They, even they in their haste, would as Joseph did, alter God's hands; where he lays the right hand, they wish the left; and where he lays the left, they wish the right; what he thinks good, men think evil; and so on the contrary.

But this is, as I said, in their haste; for when they go into the Sanctuary of God, they are of another mind. For then they are resolved to be expectants, and wait still; then content to let God take his own time, yet in their continual prayers to remember him of it. This is the afflicted people of whom God thus speaks by his Prophet Zephaniah, I will leave in her an afflicted, a poor people, and they shall trust in the Lord. And well they may; For, loe this is our God, we have waited for him, and he will save us: This is the Lord, we have waited for him, we will be glad, and rejoice in his salvation.

1. He is the Lord; Potens est. Able he is to make his promise good. Fear not, saith he to Jacob, to go down into Egypt; assuring him that his hand, his help should go along with him; and the heart can wish no more. For as Philo the Jew told Caligula, Ubi auxilium humanum deficit, incipit divinum, Where man cannot or will not help, God both can and will.

2. He is our God; Verax est, He is faithful and true. Let it be showed when ever he brake his word, and I am content you wait no longer. Man may, but God will not change; Hath he said, and will he not do it? To Abraham he made a promise to be performed after 400 years, yet the good Patriarch prayed him not to shorten the time, although he knew that in Egypt his seed must abide 〈 in non-Latin alphabet 〉 , be used more like slaves, than servants; That God had said, he would judge their Oppressors, they who held his seed in captivity, this sufficed him.

3. Vult, He will do it. He will save, saith our Prophet; His Will is manifest by his promise. For promised he never would, except he had meant to perform it. The just Lord is in the midst of thee, he will not do iniquity; every morning doth he bring his judgments to light, he faileth not; but the unjust knows no shame.

These are the three props of our confidence. These made the Apostles wait, and they must make us wait ever on our God; his goodwill, his truth, and his power. His goodwill was showed in promising; of his power or truth they made no doubt; and therefore they continued to pray for the performance. The fittest Motto for a Christian soul, is, Sileo & Spero. For in silence and confidence shall be our rest. Quieta pietas, optima. Doubt it not, your God will come, and he will not tarry. Blessed are they that wait for him. God hath his times, and opportunities of time to help. The Ishmaelitish Merchants come by, when Joseph is in the pit. The Angel descends, when Peter is in the prison. Though man hold his peace in a hard time, yet shall enlargement and deliverance come to God's people from • ome other place. Relie then upon God's promise, continue in prayer and supplication; his time is the best, wait and expect for that, as the Apostles and this holy company here did, and never doubt but the Comforter will at last come.

4. 〈 in non-Latin alphabet 〉 , All with one accord.

But they had another excellent quality, which no question the holy Spirit regarded; they were all at unity and peace among themselves; though many, yet they had as it were but one heart, and one mind. For the Ho • y Ghost found them at his descent, as in one place, so 〈 in non-Latin alphabet 〉 , of one judgment. Peace was the Legacy which our Savior bequeathed to his Disciples, My peace I leave with you; and here they were found all peaceably and quietly together; no division, no stir, no schism among them. He found not Peter contending for the supremacy; nor James and John ambitious of the right and left hand; but all in quiet, and at prayer when he came.

'It is an excellent thing for brethren to be at unity in an house, but much more for the household of Christ. As they have but one Lord, one Spirit, one Baptism, one Hope, so also should they have but one Heart. To such a company hath God promised his blessing; and to such an Assembly the Spirit of God comes. This loving Spirit is like the dew of Hermon which fell upon the hill of Zion. For as that sweet dew did never fall in a storm or tempest; so this good Spirit never comes into that man, who is furiously carried away with rage, envy, malice. Tranquillo tempore ros, tranquillo tempore descendit Spiritus, In a calm air the dew, and in a calm time the Spirit descends.

He is the essential love, and love-knot of the Father and Son; He is the same bond of love betwixt God and man; He joines together Christ and his Church. He makes men to be of one mind in an house. There cannot then be a greater opposition and bar to his work, than discord, and dis-union of minds. For he will no more inform divided hearts, than the natural spirit will dis-membered and dis-united bodies. How falsely then do they boast of the Spirit, who are so rent, divided, separated; so torn into factions, divisions, subdivisions among themselves? may we not well fasten upon them St. Jude's mark? These are they who separate themselves, sensual, having not the Spirit! Talk they may of (as much they do) but the Spirit they have not; positively they have it not. While their heart is divided, their accord is gone, and with it the Spirit is gone too. The Church of God being a flock united under one shepherd; Jerusalem, not Babel; a City built, and at unity in itself, and not a City of confusion.

When Abraham was to offer unto God a sacrifice, he divided the beasts; the Heifer, the Goat, and the Ram: but as for the birds, the Turtle, and the Dove, he left them whole. What are these beasts, but those 〈 in non-Latin alphabet 〉 , those sensual men in St. Jude, walking and poring on the earth? What are these birds, but the spiritual, soaring and mounting toward heaven? Those like beasts are always divided, sundered into divers parts by hatred, debate, emulation, contention, sedition, heresies: while those other mild and Dovelike minds remain always whole and entire, like a City that is at unity in itself, where both the Governor, Magistrates, and people join in one for the common good.

In such a holy unity the Disciples were assembled; in such an unity they prayed, in such an unity they remained; there was not a harsh word to hinder, or a discord to break off this holy meeting. In this Assembly they purpose to fill up their College; no man gainsayes Peters motion; with a common consent they give forth their lots; with one voice they pray. And when the lot fell upon Matthias, nor he that was chosen was proud of his preferment, nor he that was passed by murmurs at it. And the reason was, because they were all with one accord

5. 〈 in non-Latin alphabet 〉 .

This is their last Qualification; this generally is refer'd to the place. And they make the Note this, that unity of mind was not enough, except they continued under one roof. For, say men what they will, division of places will not be long without division of minds. Good reason therefore had the Israelites to be jealous and offended with the two Tribes and a ha f, for erecting their Altar in the Borders of Jordan, and thought it a sufficient ground of War, till they were satisfied. For they conceived if they came not up to Shilo, they would quickly part from the sincerity of their Religion. For did it not so fall out afterward, by the erection of the Calves by Jerob • am in Dan and Bethel, and the Samaritan Temple? You say, at Jerusalem; but we say, in this Mountain; Mark I pray to what pass the matter comes; You say, but we say, and that to Christ's own face, by a Woman. No such thing heard of, so long as the people went up three times in a year according to God's Ordinance to the Temple at Jerusalem to worship. This is an Item for those who are filij substractionis, withdraw themselves to perdition. Never let them presume to keep the unity of faith, who fly that place where the faithful meet to serve the God of unity. Of this, lamentable experience is too sure a proof. For we live to see it verified. Scarce men of one mind in one house, since they met not in one house. Corners beget a bastard-brood of imaginations; imaginations will-worship; will-worship heresies; heresies divisions; divisions hatred and alienation of minds; And it will be no better, till we meet again 〈 in non-Latin alphabet 〉 , in the same place.

2. This I acknowledge is the judgment of all the Expositors I have cast my eyes on, who refer 〈 in non-Latin alphabet 〉 to the place, and then no question they understand the Substantive 〈 in non-Latin alphabet 〉 . But what now and if 〈 in non-Latin alphabet 〉 be the Supposite, as is most usual in the Greek Dialect? then the sense will be, They were all minding the same thing, how they might advance the Name of Jesus of Nazareth; how they might enlarge the Church by execution of their Commission, Go and teach all Nations; how they might draw in the Jews, and convert the Gentiles. Now these thoughts might be a notable motive to move their Master, who gave the Commission, to send down the Holy Ghost (without whose power it could never be done) upon them: It being usual with God to bestow Gifts upon all those he sends upon his Errand.

Every true servant of God is his Coine. Now to money that shall be currant, three things are requisite. First, that the metal be pure and lawful: Then, that it hath a right stamp and superscription. Lastly, that it be of a just weight. Good works proceeding from faith and charity, is as it were the material part, all of pure gold. The letters in the posy carry the Name of God. And that which makes it full weight, is the pious and honest intention out of which they are done. Amor meus pondus meum; eo feror, quocun{que} feror. If therefore thy love carry thee to God and his glory, that pious intention will make it down weight. The Apostles showed evidently whose coin they were. Their works were pious, their lives blameless; we hear hitherto of nothing but prayers and supplications. In every place they came, they produced their Commission, and published it in their Masters Name. And at this time 'tis evident their intention was honest and pious; for gathered they were 〈 in non-Latin alphabet 〉 for that end and no other; with which their Master was so well-pleased, that

When the Holy Ghost was given, you have heard, and what Qualifications there were in them that received him. It remains now, that I acquaint you with the manner how he came, which was evident to two senses, the ear, and the eye. To the ear in a noise; To the eye by a light. A noise or sound, put case of a Trumpet, to awake the drowsy world to hear. A light, to let them see the day of their visitation; that they now look up, and continue in blindness no longer. Audible and visible this his coming was; whence Saint Peter saith, Verse 33. Christ being by the right hand of God exalted, hath shed forth this, which you now see and hear. And heard first it was; For it was

1. A Sound.

Before men enter the house, they usually knock at the door, and so show that there is somebody present, that would willingly be admitted in: So the Spirit here first by this sound gives notice of his approach, stands at the door as it were, and knocks, that they to whom he was sent, might open unto him. And it seems he knocked so loud, that all Jerusalem heard it: For at this sound the multitude came together, and was amazed to hear it. It seems to me, to have been like the voice of some Trumpet, clear, and certain, which brought these devout Jews and Proselytes that dwelt at Jerusalem, so directly to the house whence this sound proceeded, to know the cause of this sudden Alarum.

Being assembled, probable it is that the Apostles miraculously honored with the fiery tongues, which sat upon their heads as some conceive, went out unto them. Carthusian thinks into the Temple; For the upper Chamber in which they were, was not capable possibly of such a multitude, of which three thousand were converted upon Peters Sermon. However it were, this sound was loud, distinct; and it wrought so much upon them, that it brought them together to inquire of this wonder.

This sound at the sixth verse is called 〈 in non-Latin alphabet 〉 , a voice; so that a man may guess there was somewhat Articulate in it; and if so, they must run together the more willingly. Christ by his Spirit descended not now as at his Nativity all in silence, as rain into a fleece of wool, but openly, and with a great sound; not in humility, but in Majesty, that he might make it known, that he was exalted, that he was gone to heaven, that he was seated on the right hand of God. And from thence he shed forth this, which they saw and heard. Saw, in the fiery tongues; Heard, in the sound and voice. This shows,

1. That the Spirit of Christ is no dumb Spirit, but vocal; A sound gone out into all Lands, heard in all ages. Enoch sounded it abroad by his prophesy, Noah by his preaching, Moses caused it to be heard by the Jews; and when John came, he noised it abroad. For he was vox clamantis; Christ was the Word, he the sound only to bring it to the ear. And what were the Apostles else? voices only, whose sound went out into all lands.

And it is not without reason, that the holy Ghost thus descended in a sound first, that brought the multitude together, and after spake by the Apostles tongues more distinctly to them. For it shows us the way by which the holy Ghost works by the Word.

Revel. 14.2. There came a voice from heaven, and it was first as the voice of many waters; then as the voice of a great thunder, after as the voice of harpers with their harps.

1. The noise of waters goes first, and the roaring thereof is heard afar off, and causeth men to run together to inquire the cause. But it is no distinct voice. Thus the sound of God's Word affects men at the first hearin • . They come to the Assembly of God's Saints, they hear it as it were a great noise, they are amazed and astonished at it, but perfectly understand not what it means. Come, saith Augustine before his conversion, let us go and hear the eloquence of Ambrose; no more let us go and hear like the Athenians, ready to lend an ear to every new thing.

2. But to this noise of waters, there succeeds the voice of Thunder. For God hath among his Ambassadors some Boan • rges, sons of thunder; that upon occasion, as Pericles, can speak Thunder and Lightning, strike fear and terror into them, whom the mere sound and voice of the waters brought together. Such was the Parable of Nathan to David; the message of Isaiah to Hezekiah; of Jonah to Nineveh. And this operation of the Word, though very fearful, is exceeding healthful; for by sense of wrath the Lord makes ready and prepares his servants to receive the sweet music of mercy. A dolore parturivimus salutem, Like as a woman with child, that draweth near the time of her delivery, is in pain, and crieth out in her pangs, so have we been in thy sight, O Lord. For the Spirit of bondage or a servant, makes way to receive the Spirit of Adoption and assurance of a Son, by which we cry Abba Father.

3. Now after this succeeds Harpers. These are skillful Musicians, and melodious music they bring to our ears after the Thunder. For such is the operation of the Holy Ghost by the Word, that after the heart is terrified and mollified by the Thunder-clap, it sounds forth a pleasant and pleasing time of mercy to the penitent. The Thunder was over, and David hears, God hath put away thy sin. The clap, morioris, thou shalt die, is past; and Hezekiah hears, I have added to thy life 15. years. Nineveh appears in Sackcloth, and God spares that sinful City. Every Chapter of the Book of God endited by this holy Spirit, is as it were a several string of this Harp; which being touched by a finger taught to strike from above (for except the musician be skillful, the instrument will make no melody) brings to our ear a heavenly harmony. One string or verse sounds forth mercy and Remission; another Grace and Renovation. This peace and consolation, that joy unspeakable, altogether glory and eternal felicity. In a word, no tongue can express the comfort, the joy, the power, the word of the Spirit hath to allay and pacify the manifold risings and perturbations in the hearts of the Saints of God. They come penitents, they depart with a pardon; they come Publicans, they depart justified; they come in tears, they depart in joy; they come disturbed, they depart in peace; they come oppressed with cares, they depart relieved with content. O happy, thrice happy that soul to whom the Spirit of God upon his Harp plays this Lesson!

And find we not all this verified in this place? First the Spirit of God descends in a sound like that of many waters; this brought the multitude together, and the effect was no more, but that 〈 in non-Latin alphabet 〉 , they were confounded, troubled in mind, and knew not what to make of it. But after Peter falls upon them in Thunder and Lightning, You are the men that crucified Jesus, who is now raised and made Lord and Christ. Of him you are the betrayers and murderers; with which clap they were so terrified and affrighted, that they were pricked to the heart, and cried out, Men and Brethren, what shall we do! The Thunder is over, and now Peter takes, as I may so say, his Harp, and strikes up to them this sweet and melodious Lesson, Repent and be baptized everyone of you in the Name of Jesus Christ, for the Remission of your sins, and ye shall receive the gift of the Holy Ghost. For the promise is made to you and your children. What promise? that of the Messias, that of Joel, Effundam Spiritum, I will pour out of my Spirit. Did ever Harp sound forth a more pleasing Note! The delight was so great, that it drew them always to be in the sound of it, to continue together, and to eat their bread with gladness and singleness of heart. But observe I pray, that this content came not till the thunder was gone, and the found that went before it. With that the holy Ghost began; that, if no more, yet as a Trumpet, may draw men together.

2. Next I pray take notice what kind of sound it was. Not every noise I warrant you; It was 〈 in non-Latin alphabet 〉 , A sound, as is that of an Echo, which is a sound at the second hand, or at the rebound. Spoken somewhat must be before, or else there is no voice heard. And a lively type this was of all the sounds that came from the Apostles mouths. For they were but Echo's of that voice which spake first from above to them; they took the voice at the rebound, and returned it. For they sounded not anything into the world of their own heads, but what this Spirit said before. Exspirabant quod iste Spiritus inspirabat: They breathed forth what this Spirit breathed in; much like an Organ or Trumpet which sounds out, and diversifies the Notes from the Bellows or wind. Their sound indeed and their words went out into all Lands, but it was God's meaning; their voice, but his Doctrine.

And cursed be that preacher who takes himself to be more than an echo. For if an Apostle, or an Angel from heaven preach any other doctrine than what he hath received from thence, let him be accursed. No prophesy was of Old 〈 in non-Latin alphabet 〉 , of private impulse; and therefore no Prophesy now must be of any private interpretation; that one which God hath put in our mouths, that must we speak, being but as I said only Echo's,

Let then the New lights boast themselves to be voices, we will esteem ourselves only to be but Echo's; and by the help of God, that which was from the beginning, that which we have heard and seen, that only we will report to you. Our message shall not be out of our own brain, it shall be from heaven, whence this sound came.

For four properties I told you this sound had.

• 1. It was from heaven.
• 2. It was sudden. It came suddenly.
• 3. It was powerful, as of a rushing mighty wind.
• 4. It was no common wind, for it filled the place.

1. It was from heaven, 〈 in non-Latin alphabet 〉 .

From heaven it was from whence every good gift comes; and needs it must be so, since in heaven the Father of all good gifts dwells. It was not more than ten days, since our Savior was ascended thither, and behold what a Comforter he sends from thence! The best of us being used as he was but seven weeks before, would never more have thought of man, except it had been to rain down fire and brimstone from heaven in revenge. But how unlike are God's thoughts to ours! Christ ascends to the Father, and he cries to the Father, Arise O Lord and visit all people. The Heathen that know me not, and the Jews that crucified me. Ego visitavi, I have visited the world, and done the work that thou hast commanded me to do; and now O Father be but thou pleased, and I will perfect and consummate this work not only in gathering the lost sheep of the house of Israel, but all Nations to my fold. He could have cried, Revenge my blood O Father! but he asks, Pour out thy Spirit from this thy seat of Majesty, that with me he may make and seal my Redemption to man. I come to send fire on the earth, and what would I till it be kindled?

When Moses ascended into the Mount, the Law from the Spirit descended. And now that Christ is ascended to heaven, the Spirit himself came down. There was then fire about the Mountain terrible and full of smoke. But now fiery tongues, but nor terror, nor yet smoke appears. Then the people heard a voice that they knew not, and now the Apostles speak many tongues, which before they understood not. There when the Law was given, a Trumpet sounded; and here on a sudden a voice sounded from heaven. De coelo Lex, de coelo Evangelium; Law and Gospel, both from heaven. It was not in the Disciples power, but in Christ's promise, that the Spirit came down. It was the work of God in heaven, not of any man on earth. If ever, upon this day, that of the Psalmist was verified, The heavens declare the glory of God; not by the beauty of the Sun, or order of the stars, nor yet by the sweet dews and rains that distill from thence, but that from those celestial Orbs there came this heavenly gift, which taught the Apostles what to say, and the Church what to believe.

Oh how true is that of Saint James! Every good and perfect gift is from above; wisdom is from above, the true bread from above; Christ is from heaven. Blessing is from heaven, Deut. 26.15. Forgiveness is from heaven, 2 Chron. 6.27. Salvation from heaven. Righteousness from heaven, Psalm 85.11. The voice from heaven, Matth. 3.17. The Baptism of John from heaven; An Angel to comfort, from heaven; Light from heaven, Acts 9.3. The sheet opened and displayed, from heaven, Acts 11.5, 9. The words yet spoken to us, from heaven; Our defense from heaven, Joshua 10.11. Our New birth from heaven, John 3.3, 5. Our Lord we expect, from heaven, 1 Thess. 4.16. In a word, this sound from heaven. All from above, all from the Father of lights.

How should this wing our thoughts, and mount them upward! When we hear any mighty noise, or sudden sound, we presently turn our face, and look toward the place whence that sound proceeds.

Here we have a sound from heaven; at least then let us look upward, and lift up our eyes to the hills from whence comes our help. This was one of those Psalms of Degrees, which was sung by the Priests upon the steps in ascensu, as they ascended to the Temple; and it teacheth to ascend and raise our thoughts on high, especially at that time when the sounds come from heaven.

The Revelations of the Prophets, the Moral Law of Moses, the voice of the Evangelists, the writings of the Apostles, nay all the good Sermons framed according to that Rule, that persuade to faith and a holy life, are sounds from heaven. The Holy Ghost which spake by the Prophets, yet preacheth by us; And will you not then turn your faces, and once look up, and inquire whence the sound comes?

From any hollow or dark Cave of the earth it comes not; for it is no vapor or exhalation. Were it such, it would puff into your ears, Eat, and drink, for tomorrow ye shall die. From flesh and blood it comes not, for then it would deaf you again with the Horsleach note, Give, give; or the Harlots tongue, Come, let us take our fill of love. From hell it is not, for then it would carry you about from corner to corner; delude you here, and mock you there, Here is Christ, there is Christ; the noise would be fearful, hideous, uncertain: it would be earthly, sensual, devilish. And such sounds there be now too many; I desire you would be deaf to them; for though they roar loud, yet they are empty, vain, pernicious.

Perforavit aures, God hath bored your ears for another purpose; and sent this sound from heaven to another end. Suppose you yet heard the voice from above, This is my well-beloved Son, hear him. As that Preacher is happy, of whose Sermon it may be truly said, Hodie de coelo factus sonus, This day by his tongue there came to us a sound from heaven: So also is that hearer happy, who lends his attention to that sound. And the sooner the better; for it is fit that our attention should answer his speed; as the sound came suddenly from Heaven, so should we speedily listen, hear, and obey on Earth.

2. 〈 in non-Latin alphabet 〉 ; Suddenly there came a sound.

For that's the second property of this sound, that it was sudden. Suddenly the sound came, when they thought not of it. The gifts of the Spirit of God are free, not tied to times or tydes, nor persons, nor places; but they come on a sudden, when he will, and on whom he list. All acquisite habits, how perfect soever, require much time, much industry, much experience, many precepts: whereas those which are infused, and are far more excellent, are not delayed, but perfected in an instant; whence saith the Psalmist, Thy Word runneth very swiftly; no motion so swift, none so quick: Nescit tarda molimina Spiritus sancti gratia: The grace of God's Spirit knows not what belongs to labor; he sooner makes a new man, than the Sun doth a new day. This is a work of power, and therefore indisposition or unaptness of the subject shall not be able to retard it.

The Resurrection from the dead shall be 〈 in non-Latin alphabet 〉 , in a moment, 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , in the turn-cast, or twinkling of an eye; not successively, but suddenly; not by degrees of time, but in an instant. The rising from sin is another Resurrection, and 'tis but for the Spirit to say the Word, and 'tis done; the hour comes, and now is, when they who are in their graves, dead and buried in their trespasses and sins, shall hear the voice of the Son of God, and live.

O quam mirus artifex Spiritus iste! O what a strange Artisan is this Spirit, who changeth not the substance and nature of the man, that you mistake not, but mends the faculties and affections of his soul in an instant. It falls upon a Publican, and makes him an Evangelist; it finds a Persecutor, and makes him a Doctor; it meets with a Herdsman, and turns him to a Prophet; with David a Harper, and makes him a Psalmist. In a word, with Mary the sinner, and makes her a Saint; of a common Harlot, more chaste than the most Virgins. Such as is the speed of an Arrow, which parts the yielding Air with an incomparable celerity, so that the eye cannot well discern the motion; yet that it hath moved it knows, when it beholds it fixed: Such is the motion of the Spirit, progredientem non vidimus, progressum videmus. The work is so quick and secret, that we discern it not; but that it hath moved we know, when on a sudden we behold Saul to become a Paul, a deboist Prodigal to become another man. Sudden things startle us, and make us look about, and so well may this; for 'tis not possible to fix upon any other cause than this power of the Spirit: The right hand of the Lord brings mighty things to pass.

And that which now on a sudden this good Spirit hath brought to my thoughts, is, that this very instant there is a sound from heaven ringing in your ears, and are you not awake at it? are you not affected with it? Despise not the present motions of grace, though suddenly arising in your hearts, but take the wind while it blows, as not knowing when it will, or whether it will ever blow again. The Spirit which works repentance and grace in our hearts, is not at our beck, we cannot set him a work when we would; let him therefore work when he pleaseth.

When David asked counsel of God whether he should go up against the Philistines, the return was, When thou hearest the noise of one going in the top of the Mulberry Trees, then remove; for then shall the Lord go out before thee to smite the Philistines: So David did, and prevailed, and no marvel, when he followed Ductum Dei, God that led him, and set him his time. Thus should everyone observe, when God casteth into his mind good motions and desires, and then step in and apply himself to God; stir with him when he stirs; for this is the way to conquer any sin, though it be a Philistine. At the Pool of Bethseda, there were set-times when the Angel came down and troubled the waters, and whosoever did there step in, was healed of whatsoever disease he had. So are there certain times when God moves and stirs the waters; that is, the heart and the affections: and would but men be heedful of these seasons, of this kindly and unexpected work of the Spirit, and work with him, find they should a very strange effect: For as the Cameleon approaching a body of any color, is instantly of the same stain; so also they who with diligence and endeavor are intentive to the approaches of God's Spirit, carry away a deep and various tincture of grace on a sudden; his descent is not more sudden, than is their change; the alteration of the weather is not more sudden upon the shifting of the wind; which here also we find a type of him; for this sudden sound was

3. 〈 in non-Latin alphabet 〉 , As of a wind.

AND yet not every wind neither; it was not 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 ; not a common wind, but a spirit, a breath; 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. Or else because by a breath first conferred on the Apostles; He breathed on them, saying, Receive the Holy Ghost. And at this day confertur inspirando, tacito afflatu, in a secret inspiration, and not by any external and sensible motion.

Breath is a certain evidence of life; when that fails, we die; while we draw in that, we continue in the Land of the living; hence the word is borrowed to signify 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. 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 anything is alive.

2. The other was supernatural, or a life of grace, proceeding from the Holy Spirit, which 〈 in non-Latin alphabet 〉 , or preeminence, 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 virtuous, in piety or charity whatsoever is commendable, are but the breathings of the Spirit: For as Ezekiel's scattered and dry bones came not together, till there was a noise and a shaking among them, and after they wete joined, 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, severed 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 〈 in non-Latin alphabet 〉 , this breath from heaven comes into him: It is the Spirit that quickeneth, the flesh profiteth nothing. For what is the flesh without breath but a dead, stinking, putrifying carcass? And what is the soul without this holy breath but miserable flesh, carnal, dead to sin, stinking in the grave of enormities, corrupt and putrifying? But when God is pleased to pour out his Spirit upon this flesh, it presently lives, it breaths, and the breath is sweet and odoriferous, exhaling from the flowers of virtues; 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 resolved 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 Isaiah's account, The Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge, and the fear of the Lord; To which Saint Jerome 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, at the blast of which the Walls of Jericho fell down; others to the seven pipes that conveyed the Oil into the seven Lamps that were on the top of the golden Candlestick, which was a type of the Church.

But St. Paul's Catalogue is far more clear; The Generals are Diversities of gift, Differences of Administrations, Diversities of operations. The particulars, the word of wisdom, 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 everyone 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; favors freely given, and favors that being given gratis, make us acceptable in the eyes of God. I shall use easier terms, Gifts, and Grace, with the fruits that come from it.

1. These gifts of the Spirit are called 〈 in non-Latin alphabet 〉 , of which sort is the Spirit of life infused into all living creatures. Then that of Art into Bzealiel, that made him skillful to work in Brass; and that of power into Gideon; that into the Elders which gave them wisdom to govern; that of Prophecy in the old Prophets; Of miracles in the Primitive Christians; 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 arm, and boast By my own wit, and my might, and power, and skill, have I done this or that. But their words are but wind; their whole ability and ingenuity is from this breath. Bezaliel a Mason cannot Carve a stone, nor Aholiab work in brass or gold, till God hath filled them with his Spirit. 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 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 , 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 increase our stripes) and therefore let us be humble suitors, that we may be inspired with these. You may, if you please, comprehend them all under the word Inhabitation, which is St. Paul's, 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, 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. He teacheth what they know not, calls to mind what they have forgot. Where any doubt, he is able to resolve them; when perplexed, to advise them. He exhorts the soul to join to God, the mind to desist from evil. O strange thing, the Creator persuades 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 Counselor 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 find fault. He is the holy Spirit of discipline, and he will not abide it, when unrighteousness comes in. He will convince, shame, confute, silence, 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, when we are about to do something against Him.

3. And instead thereof, it stirs up good affections and motions in us. 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, like the good Samaritan, he pours in wine and oil. 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 bear 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. And bidding us be of good cheer for the last, for our sins are forgiven.

His saving graces you see are divers, and yet I am forced to omit many. And because they are many, his types are so too. Water sometimes, sometimes fire; one while wind, another while ointment; in one place a seal he is, in another 〈 in non-Latin alphabet 〉 , 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 wind he is to bring us back. Are we in distress and heaviness? then he is oil, the oil of gladness to cheer the heart, and refresh the countenance. Are we in doubt of our inheritance, then he comes with his seal, 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, even the earnest of his Spirit.

But perhaps it may be demanded, How shall we know whether we have received this Earnest or no? I conceive it is no hard matter. Remember that he is 〈 in non-Latin alphabet 〉 , 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 will 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 quickened. 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, and a new spirit will I put in you.

No better way then to know whether we have received 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 warmed it. Or if it burn with fleshly desires, then this breath hath not been received to cool it, to purify 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 grossness, 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, that the motions and desires thereof, will uniformly and constantly be inclined 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 God's seal upon it; which, as I now said, is the Spirit.

2. But because there be many devices in a man's heart. And possible it is it may not be so sound and honest as we would make ourselves 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 demonstrate. A new life will show as easily that we have received 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 kind of breath comes from thence. For if men breath not out the wonderful works of God, 'tis not likely that they have received 〈 in non-Latin alphabet 〉 , this breath. For the Apostles had no sooner taken in this Air, 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. Then follows, Grieve not the Spirit by whom you are sealed to the day of Redemption. After, Let all bitterness, 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 honors sake: He is the Spirit that seals, and so for his benefits sake abstain from these. These two, his Greatness, and his Goodness; his Greatness in himself, his Goodness 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 air and ears of the hearer! When I see the smoke vomiting out at the top of a Chimney, would not a man take me for a fool, nay worse, a liar, to affirm there were no fire in the hearth? The case is much alike; when whole floods of corruptions, accursed Oaths, smutty words, threatening and slaughter against God's people show themselves at the mouth, were it not great folly and a stark lie 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 bewrays thee: So also this door-keeper of thy thoughts will accuse thee, 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 man's Religion is 〈 in non-Latin alphabet 〉 , vain, 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 man's 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 called 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 feel 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 zeal, or come over-slowly from him, as if his hand were shrunk up or withered, 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 symptoms and evidences of death about him. Yea, and much more when his pulse beats apace, and discovers nothing else but a high fever 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, Schisms, and inconstancy is from the spirit of error and giddiness: A wicked life from the spirit of uncleanness. Lastly, profaneness 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 innocence to lay upon God's Altar; hands of mercy to extend to his poor, the pulse beats well; then are great signs of life in us.

As for what lies couchit in the heart, who knows? not we ourselves; our own heart may deceive us. And for the tongue, there is much deceit in that too; Men, as Parrets, have learned 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 〈 in non-Latin alphabet 〉 , stinking, disobedient fellows, who profess 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; faith that shows itself 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 merely flowing from the Spirit of piety, and intended for God's honor 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, it is but a dead faith; the carcass 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 wind that blew here. For it was 〈 in non-Latin alphabet 〉 .

Which the Vulgar Latin translates Advenientis.

Hentenius.

Uenientis flatus.

Beza.

Ruentis venti.

Our English.

Rushing.

But I see no reason why it may not be prosperous, bearing, or favorable. For sure I am that in Homer 〈 in non-Latin alphabet 〉 , is ventus qui à puppe; or 〈 in non-Latin alphabet 〉 , the wind that blows in the poop favourably, and carries on the ship, which in Euripides is 〈 in non-Latin alphabet 〉 , & 〈 in non-Latin alphabet 〉 . In Virgil and Seneca, Ventus ferens.

The Church is often compared unto a ship, in which Christ is the Pilot, the Cross the Mast, the Gospel the sails, 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 〈 in non-Latin alphabet 〉 a bearing, a favorable blast: And if we bear up with this sweet Gale, I doubt not but at last we shall safely arrive at the Faire Havens, that is, Heaven. And this is that gentle wind that hath brought me thus far, and yet onward it carries me, to consider another property this wind had. For it was

4. 〈 in non-Latin alphabet 〉 , A strong and mighty wind.

4

Vehemens flatus, Vulg. a powerful blast.

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; For this hath been one of the usual ways of God, not only when he comes to convert sinners, but when he approacheth to visit the just, and especially when he intends to reveal unto them some high mysteries; first to strike a fear 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 fear to behold what he is pleased to reveal. But then presently again he is pleased to dispel this fear, and quiet the mind, 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. Elijah was first terrified with the strong wind, the Earthquake, and the fire, and then came the still and soft voice. The same also happened to Eliphaz, when he saw his Divine Revelation: Fear came upon me, and trembling, which made all my bones to shake. Then a spirit past before my face, the hair 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, Zacharias, the blessed Virgin, who received good News from heaven, yet were terrified first, but had this fear removed with a Noli timere, Fear not.

To this purpose it is notably observed by Gregory, The holy Spirit, saith he, when he will make his power known to human infirmity, comes down in the sound of a vehement spirit, and in the voice of a gentle air: Because when he comes, he is both mighty and mild: 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 terror 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 confirmed, listens attentively and quietly to what the Spirit shall speak.

2. But I come to the effects, and these were as of a mighty wind, whether • ou cast your eyes upon the Apostles, or upon the world.

1. Upon the Apostles this wind had a mighty power. 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 wind, since from so much cowardice, they came to have so much courage. After this they fly no more, they leave not their Master; we never read that Peter forswore him, or any one of them denied him. Till this day for fear of the Jews, they were shut up in an upper Chamber, but presently they appear in public▪ they fill Jerusalem with their doctrine, they vouch him in the Council, they proclaim 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 • , 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 rejoicing, 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; Nor puts off his employment with Jeremy, Because he was a child: 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. 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 〈 in non-Latin alphabet 〉 , 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 Wind had in the Apostles the preachers; and upon the Auditors whether Jews or Gentiles, it had no less. The wind is the thinnest, the poorest puff of air, yet it is of mighty force; it roots up trees, it maketh the deep to boil 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, pulled down imaginations and everything that exalted itself against the knowledge of God, and brought into captivity every thought to the obedience of Christ. Wisdom, learning, might, majesty stoopit to it.

At the first blast of this wind three thousand souls overturned, and turned to God, and in the compass of fourteen years we read of whole Countries 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 wind, which could cast down principalities and powers, and whatsoever did withstand the Name of Jesus. The whole world lay in wickedness, Idolatry had clouded Religion, the leaven of sin soured the whole lump. Except these twelve unlearned men, and some few others being as a berry or two in the top of an Olive, 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 country, their lives; they were to separate them; and had they not need then of a mighty wind, and that from heaven too, to do all this?

And yet this, this so great a work, these plain 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. So that St. Paul's Question is here seasonable, Where is the wise? where is the Scribe? where is the disputer of this world? Hath not God made the wisdom 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 burned their books! And of both, many Jews and Gentiles persuaded to be Christians. This could proceed from no other power than that of God's 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 joints and marrow, being the discerner of the thoughts and intents of the heart.

The number was so great that this wind brought in, that Tertullian in his Apology he wrote to the Emperor, not many years after the Apostles days, boasts of it in these words, If we were enemies to your State, 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 itself. 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 filled the whole world, which, as upon this day, filled the whole place. For this was the last property this wind had, it was a filling wind.

5. It filled the whole house where they were sitting.

Heb ddew heb ddim Dieu a digon, say the old Britons; Without God, without everything; 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 honor can satisfy, 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 〈 in non-Latin alphabet 〉 , loaden, full to the brim, none 〈 in non-Latin alphabet 〉 , satiated and filled. The reason is evident, this Wind is wanting, which commands every man to be content with that measure he is pleased to fill them, yea, 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, 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, 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 mind what Christ said, 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 Savior's 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, 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 Scholar 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 God's house a thousand, two or three perhaps are filled with this wind; the other come and go, and are no more moved than when they came. Empty still they remain for all our wind. The Spirit within is the chief Master, men without are but the under-teachers; these are very necessary, Sed sine interno Spiritu clamare poterunt, convertere ad Deum non poterunt; but without the Spirit within, cry they may, but convert to God they shall not. Paul may busy himself in planting, Apollos in watering, but except God give the increase, 'tis but in vain to rise so early, and so late take rest.

3. Farther we maintain, that besides this light received 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 received 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 warns 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. And thus he fills every house, every particular soul into which he comes, bona suggerendo, instruendo, afficiendo, by reviving the memory, by enlightening 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 filled, 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 filled with this wind of the Spirit, must be sure to continue in the unity and verity of it. 'It is but folly to seek it elsewhere; either in the Synods of Heretics, or the Conventicles of Schismatics or Sectaries. There this wind blows not.

A wind indeed they have, but it is not 〈 in non-Latin alphabet 〉 , a favorable, a gentle wind, that drives on the ship to the desired Port: but it is 〈 in non-Latin alphabet 〉 , a storm, rather than a wind, that carries the vessel about, and endangers it; and therefore the Apostle knowing that such a wind would rise, gives the Ephesians warning, that they be not carried about with it, Be not carried about with every wind of doctrine. This kindly drives not on the passengers, but tosseth them to and fro; this fills not the sails, 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 wind hath been so violent as this storm. These are the effects of that wind which blows out of corners: I never think of it, but it brings to my memory the wind that fell upon Jobs Eldest sons house, that smote the four corners of it, so that it fell upon the young men, and brained 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 〈 in non-Latin alphabet 〉 , that blew from Heaven; 'tis from that unclean spirit that blusters from Hell; and therefore wonder not if it fills the world with confusion.

In the Catholic Church of God you shall find no such wind; it is 〈 in non-Latin alphabet 〉 , 'tis 〈 in non-Latin alphabet 〉 , it is a prosperous wind, it is a filling wind. 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 lies and error. Sit still then in the Church, and you may be filled with this wind; without, never expect to find it.

For to the Church of God only were the promises made; To the people that remain in it. I will pour out my Spirit, spoken to none but them. Of this Body Christ is the Head; and it never can be imagined, that his Spirit shall inform, enlive, warm 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-tidings 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 pleased to fill? That we submit to his Ordinances, and wait for his grace, that way he is pleased to bestow it, 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 voice hominis, tuba Dei, The Gospel is God's Trumpet at man's 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, 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.

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 〈 in non-Latin alphabet 〉 , it is the servant of the mind, and makes him appear without, what he is within, viz. a creature endued with reason, and with how much, no way so easy 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 wisdom 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; for whereas we read 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 sense 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. Uetera & nova. Old says, Histories, Proverbs, Apothegms, New allusions, Similies, Arguments are brought forth. That I say not, that by this power the heavenly treasure is dispenc'd, Heretics convinced, Satan silenced, 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.

In regard of which powerful command of the tongue, the Areopagites provided by a decree, That no Orator who pleaded before them, should use either insinuating Preface, or pathetical expression, by which the Court might be moved 〈 in non-Latin alphabet 〉 , the more to like or dislike either person or cause that was depending before them.

To move the world these men were called; 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, is but like a dumb Dog, that is content his Masters House be broke open, and his goods stolen, 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 mind; 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. 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, 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, 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. 〈 in non-Latin alphabet 〉 , Cloven tongues.
• 2. 〈 in non-Latin alphabet 〉 , As of fire.

1. Cloven tongues, 〈 in non-Latin alphabet 〉 .

The tongue was a Symbol of their Elocution, the partition of their endowments. But in the division Interpreters divide. For some so divide them, that they give to every Apostle a several tongue: Others make the division to to be in that tongue that sat upon every several Apostle, to which our translation inclines, that reads cloven tongues, settling the cleft in the tongue.

The meaning of the first, is, that no Apostle was past by, but everyone had his share of the tongue, They were all filled; 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, 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, an illetter'd Fisherman speak Arabic, Persian, Greek, Latin, what tongue you would; one of which a man ordinarily cannot attain to, without much industry and practice. 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 wisdom of the Almighty, that hath turned that into a blessing, which was at first a Curse. For the division of tongues hindered, 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 Jerusalem. 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, of the bread they had forgot to take, of the principality, and chief seat, inquiring about a temporal Kingdom; 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 sum 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 find 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 far 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; counterfeit and cropped opinions, for full weight of Christian Doctrines: easy 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, 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, to vary their words, as they find men vary, to become all things to all men to win some.

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 〈 in non-Latin alphabet 〉 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;

Yea, and his Barnabasses also, or his sons of consolation, that know not how to break the bruised Reed, nor quench the smoking flax. A Paul we •• skilled in both, either to come with a Rod, or to speak in the Spirit of meekness.

〈 in non-Latin alphabet 〉 , 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 music, which being entuned from heaven, was enabled to express any Lesson. The plain song was always the same, Jesus Christ and him crucified; but the 〈 in non-Latin alphabet 〉 , 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 music is not for all ears; nor the same tongue fit to speak to all hearts; Doctrine and Reproof are fit for sometimes; 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, yet they were as wise as Serpents, which hath, as it is reported, Linguam dissectam, a parted tongue.

It cannot be denied, 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 Christ's Church. I mean the two Incendiaries of Christendom, the Jesuit, and the Sectary. Their tongues indeed are smooth as Oil, their songs, as they would make you believe, are the songs of Zion. But while by the Crotchets and Quavers of their own curious brains, they have descanted too far on the ground, the Church-music is by them quite marred. Notae nimium denigrantur, Their Notes are over-black: A fault generally observed 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 Anvil. But since their tongues have blown up the Coals of dissension, let us use our best endeavor to cover and take up the fire. Though this tongue that came from heaven hath given us liberty to speak 〈 in non-Latin alphabet 〉 , to present his truth in our own vessel, must we, as if our tongues were our own, run-riot, and brings forth 〈 in non-Latin alphabet 〉 , quite and clean another thing? This is to use the Cleft in the tongue to a very ill purpose.

〈 in non-Latin alphabet 〉 , another thing? why in Religion, who dares do that? Who? He that means to be somebody. Who had ever read of Demetrius with his silver-Smiths, had he not made a Party? Herostratus might have died 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.

For Chrysippus -like (such is the power of Gold) 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 received in their heart, 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 zeal, 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 fallen upon the other property of these tongues, They were fiery. There appeared unto them Cloven Tongues

2. 〈 in non-Latin alphabet 〉 , Like as of Fire.

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 sense. But in this manner he was pleased to descend, that what was promised might be performed, Ye shall be baptized with the Holy Ghost, and with fire. Fire, of all the Elements, is the most active; and of such, or rather of far 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 metals and some stones; and so doth the Spirit: For the heart of man by Nature is hard and stubborn. And nothing can mollify and dissolve it into godly sorrow, 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 mere love a man's heart doth melt for the offense 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.

'It is 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 mollify 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, men past feeling: It lies not in man's power to make them sensible; to melt them, no human eloquence is able. That therefore they might be cast anew, and molded 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 metal. For these being inflamed and set a work by heat, labor 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 moved, 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 joining together to purify the man of God, and removing the dregs of sin, • 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: Only the corrupt and vicious qualities thereof are made to fly, or Rectified.

Sorrow, Fear, Joy, are not abolished, but refined, and are settled upon a new object. Fear of punishment, is turned 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 zeal: Hatred to the pursuit of sin: So that as brute beasts, which of their own nature are very harmful, 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 virtues.

Bede Records three notable victories of the fire. The first was in the overthrow of Sodom. 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 sin together: The second destroyed the beasts: But this removes the sin, 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, 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 devoured all the Charmers Rods turned into Serpents; Or as the fire of the Lord that descended by Elijah's prayer, 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 behind 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: 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 show 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 busy tongue, it makes an instrument of praise and silence. Of wanton eyes, Lamps of modesty and chastity. Of proud apparel, a raiment worthy of a Christian. Of lewd 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, 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 spoil, could be more fresh, and smug, and youthful, and nimble, than we should be in the ways of God. As we were posting before to the ways 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, 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 maxim ignis, as Aristotle hath taught us; Upon which there will follow a great light, as we see in smoking 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, clear, flaming Torch into their hand, which they ever since have held out to the Church.

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 show 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 fallen 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, 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 enlightened, and he sees presently. Without it the help of man is but in vain; 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 God's creation. For the Lord must persuade 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: Men's persuasions alone, are as one that will turn a Lock with a wrong Key; can but God be induced to help, the persuasions 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 fallen 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.

Two ways 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 wisdom and understanding; where we are foolish, he is able to make us wise; where we see not, able to enlighten us; where we err, 〈 in non-Latin alphabet 〉 to guide us. He is the chief Master of the School, so that every child he teacheth, is taught of God.

2. There are yet under-teachers employ'd by him, whom yet he enjoins to read all their Lectures to his Scholars out of his own book. In this is to be found that precious eye-salve, which the Spi • it of God adviseth every Scholar of his to buy, and anoint his dim eyes that he may see. There is no known way but this, to come by a new, wise, and understanding heart. For the Word of the Lord is it which makes wise the simple.

But because there be that are great pretenders to this heavenly wisdom, and hold themselves for the sole proficience 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 virtues, 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 falsehood, and falsehood 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 luster; Of such those words of our Savior may well be verified, Ye are the light of the world. But of our New Lights it is nor so, nor so. Their light is desultory; that which is light with them today, tomorrow 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 applied to them, They have swerv'd from the faith, they have turned aside to vain jangling, desiring to be teachers of the Law, understanding neither what they say, nor whereof they affirm. 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, allayed with base ends, and eclipsed by the interposition of the earth. Non remanebit extra, 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 dazzled 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. With them gain is godliness, though what they embrace as gainful policy, God pronounceth mere folly. He hath made the wisdom of this world fo lishness. He hath done it, and he will do it again. In this light men may rejoice for a time, but at last it will appear a mere delusion, full of darkness, smoke, vanity, nay, which is far worse, earthly, sensual, devilish.

3. A third property that this light or knowledge hath, is, that non haerebit in superficie, 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 blind man grope at, and lay hold on everything from without he can meet with: But he will search the depth, the height, the length, the breadth (according to his measure of fight) of God's promises; and having taken the just measure, will endeavor that they sit well about and fit him: which is indeed the right and only Sapere. When all's done, 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, subtle 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, 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 endeavors 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 show, not for use; like the Lamps of the foolish Virgins, which blaze as much as the wife: whereas true knowledge is a burning and a shining Lamp, 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 fervor may be so great, that it may set the whole house on fire. The flame is called zeal, which is a passion compounded of love and anger; out of love it desires to be doing, and out of mere 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 always 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, 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 filled, knowing in the truth, and fervent in spirit; for as he hath it in another place, 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, they had their Lamps burning. How hot was Peter with the men of Israel? Ye denied the holy One, and the Just, and desired a murderer to be granted you, but killed the Prince o • life! How round with Ananias and his wife? Why hath Satan filled your hearts to lie to the Holy Ghost? How angry with Simon Magus? Thy money 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 changed names; John became Cephas, as cold as a stone, and he now Boanerges, a son • f thunder.

This was that fire that stir'd Saint Paul's spirit within him, 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 everyone he met. So that in them was fulfilled that of the Psalm, 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 find 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 stir'd within you, when you see those high dishonors done unto God at this day, we would never appear to you as God did unto Moses in a flame of fire. But when we find you so far from reprehending others, that you freeze in sin yourselves, it will be but charity, and an evidence of our love inflamed, that we grow angry and impatient. 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 Surgeon, 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 lies, your crying sins. Bemoan yourselves rather, 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, 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 Uipers! 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; 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 inflamed, and mount upward very nimbly, and with great alacrity. Heaven and heavenly things will be loved, God's displeasure feared; grief that he should be dishonored, joy that he is reconciled. Be it that sometimes the soul be borne down and depressed by this body of sin, yet the inclinations and motions ascend continually. A man inflamed with this Spirit, is like a man going up to Jerusalem, who in his thoughts is there even when he sets out. And were it not that the grossness of his flesh did retard him, he would be at his journyes end the first hour. 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 Jerusalem which is above, his conversa • ion is in heaven, 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 fervor petere circumferentiam, to reach the wheel above. And that this desire k ndle and increase, here we meet with a fiery tongue to inflame it. The reason is Origen's, Ignei vigoris deberent gratiâ r • borari, ut auditorum animae flammam per sermonis traducem sumeren • . They (the Apostles he means) were strengthened with the power of a fiery vigor, 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 endeavors 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: They retained no watery pleasure to quench it, for at their Baptism they renounced all: Careful they were to feed it with the Oil of Devotion, for they continued steadfastly in prayers: At which exercise the Spirit found the Apostles, and this little Church when he descended. A motive no question for him to come, and being come, to remain with them as he did: For

3. He sat upon each of them.

〈 in non-Latin alphabet 〉 ] that is, 〈 in non-Latin alphabet 〉 , he abode and staid, and 〈 in non-Latin alphabet 〉 , he sat upon them and rested; For this action of sitting notes out to us 〈 in non-Latin alphabet 〉 , continuance and constancy. The fire then of this holy Spirit is not like a foolish Meteor, 〈 in non-Latin alphabet 〉 , 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 seldom, never, or very hardly removed from the Subject.

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 justify and sanctify 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 mind which he just • fies, which he doth enrich, adorn, beautify, 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. For as in a mere natural man for the production of all human 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 virtues 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 virtues were at first bestowed: For as Organ pipes send forth a sound no longer than while the bellows fill them with wind, so neither will these virtues 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 Savior, a promise he made to these his friends before he went from them, That when he was gone, he would send a Comforter who shall abide with them forever. For he knew well if he did not abide to Direct, to Governe, to keep clean, 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? This imports not a full departure of God's Spirit from him; otherwise he could not have prayed; but that his sin 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 God's 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 remains; as fire raked up in Embers, is there, though it neither shines nor warms. And to assure us of this, 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, 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, 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, ways, 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 Savior's ascension, that he might receive gifts to bestow upon his, 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 find it otherwise, he first begins to chide, to which if a deaf ear be turned, 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 always be chiding; when it came to that pass, it repented him that ever he made man. And he professeth that non semper rixabitur; Lo jadon; which the old Latin reads non semper permanebit, His Spirit shall not always strive with man; as if it were, he will not always 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 always 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.

True it is indeed that sin dwells, and the Spirit dwells too in one and the same man; even in the most regenerate; as Sarah and Hagar in Abraham's house. But then Sarah will be grumbling at it, never be quiet, till Hagar be turned out of doors; and if she be received again, she must be humbled, and acknowledge Sarah to be her Mistress. My meaning is, that though sin 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.

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 burn, 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 mind to quench the Spirit. The word is Metaphorical, taken from fire, that Symbol in which the Holy Ghost now descended, and sat upon the Apostles. And fire is put out two ways especially: Either by casting cold water upon it, or by taking away the fuel that did nourish it; and so many ways this fire of the Spirit is quenched.

1. By casting water upon it, which is so often done as we offend this holy Spirit with an unclean 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; these must be repressed, or the fire of the Spirit will never burn. Drunkenness, and Revelings, and such like, are but filthy puddle-water, and put out this holy flame. 'It is a Beastly and nasty soul 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 easy it is to fetch what will keep it in.

1. Joy will keep it flaming; whence the Apostle exhorts, Rejoice 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 sat upon the Church at this time. Hence St. Paul rejoynes, Pray continual. 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: We have our Savior's promise for it: He will give the Holy Ghost 〈 in non-Latin alphabet 〉 , 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. Be thankful for blows, thankful for blessings; thankful that he would descend and sit upon you, thankful for ordaining the means to assure and seal to you his continual abode. For hath he not ordained 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 〈 in non-Latin alphabet 〉 , 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 subjoins, Despise not Prophecy. 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; burns out the dross, and inflames the heart with a heavenly love. That we feel not this effect in us, is because we hear these things as if they were the word of men, and not the Word of God. Christ's 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 die. And certain it is, that many sparks kindled for want of this, go out again strait, and never prove of any use.

When then you find the preachers lips touched with a fiery Coal from God's Altar, be not so malicious as to blow out the fire. 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 show yourselves a willing people, 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, labor to strengthen the flame by the frequent use of the Sacrament, and you shall find 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, and show a willing mind to be warmed. 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 sanctify them, descend upon you, and fill you with the rays 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.

1. The were filled with the holy Ghost.

〈 in non-Latin alphabet 〉 , Spirit or Ghost is the Subject. Holy the Atttibute, before then we go any farther, necessary it is that we inquire about that because there be that oppose and deny his Deity, and labor to make the world believe, that he is no other than a holy quality effected by God in the hearts of his Saints.

But this place affords us a strong argument for our faith to rely on: that he is a Person and no quality. For did he not here descend in a visible manner? Did he not sit upon the Apostles in the shape of fiery tongues? Did he not here make a distribution of his gifts? Did he not restrain also these gifts, make those to whom they were given speak what, and as he pleased?

Let it be shown when any quality or accident did assume any shape; when it distributes gifts, when it limits and restrains the gifts, utters what and in what manner the accident pleased and no more, and something may be said that may take off the strength of the argument. Till that be done, we must hold this conclusion for an undoubted truth, That the Spirit of God is no quality, but a person; That he is God, 〈 in non-Latin alphabet 〉 , of the same Essence with the Father, and the Son, and with them to be believed, worshipped and glorified.

But that th • s Truth may the batter be cleared, we must know, that the Spirit of God in the Scripture is taken three ways.

1. First, 〈 in non-Latin alphabet 〉 , for the essence, power, and nature of God absolutely. As in the Psalm, Whither shall I go from thy Spirit? that is, from the power, and presence of God; but more plainly, Acts 5.3, 4. Why hath Satan filled thy heart, that thou shouldst lie to the Holy Ghost, thou hast not lied • o men, but to God. God then the Holy Ghost is, which nor goodness, nor piety, not any other other affection are ever called.

2. 〈 in non-Latin alphabet 〉 , For a person proceeding from the Father and the Son, but having a distinct existence of himself. For is he not called the Spirit of God, the Spirit of Christ? Are we not baptized in his Name? and no man can be baptized into the name of a quality. Farther, those actions proper to a person are attributed to him, He teacheth, he distributes gifts as he will; He comforts, He confirms, he enlightens, he governs, He sends Apostles, He speaks in them, He guides into all truth, he separates to the work of the ministry, and appoints Bishops in the Church. These all are the works of a person, who exists, understands, wills, works, lives; such then he must be, since these and many more are attributed to him. Add to this, that he may be blasphemed, grieved, have despite done to him; and can a created quality be a patient, and suffer any of these indignities?

Thirdly, He is taken 〈 in non-Latin alphabet 〉 , for those impulses, motions and spiritual gifts that come from him, whether administrations, or operations, for these diversities of gifts proceed from one and the same Spirit, saith the Apostle. If then the gifts proceed from him, he cannot be the same with the gifts, no more than the Sun can be the same, with the heat or light which proceeds from it.

That then the Apostles in this place spake by the power of the Spirit, will prove his 〈 in non-Latin alphabet 〉 , his energetical power; that he descended in a visible shape upon them, demonstrates his 〈 in non-Latin alphabet 〉 , his existence and personality, that he was able to make them speak divers tongues 〈 in non-Latin alphabet 〉 , his Deity. For I the Lord creat • the fruit of the lips; he takes power to himself to give to his Prophet the tongue of the learned.

2. Holy.

The Person you by this time understand, whose Attribute is here, and constantly in other places, Holy, which is a distinguishing term: Holiness being essential to him, and to no other, and from him derived to other. For he is called Holy

1. In himself: that is, pure without all mixture and composition either of pollution or allay. 2. Then he is the Author of all Holiness in Saint or Angel. All Holiness in a creature being a ray or effusion of this sanctifying Spirit, who works in it by his grace and assistance.

Another Spirit there is, who is opposite to this holy Spirit both in Name and Nature▪ for he is the unclean spirit, both in himself, and in his effects; for working mightily in the children of disobedience, he fills the world with uncleanness; he brings with him seven spirits worse than himself. The Spirit of the world, which speaks vain things. The spirit of the flesh, which sows pillows under men's elbows. The spirit of giddiness, which brings in all errors. The spirit of lying, which maintains them. The spirit of slumber, which lulls them asleep in wickedness. The spirit of malice, which teacheth bitter things. And the spirit of perverseness and contradiction, which will not be reformed. These are the train of this evil and unclean spirit, with which he fills the world; For he is God's Ape, and he will be filling too.

Happy then is that Heart, which is filled with this holy Spirit, since in it there is no room left for this unholy spirit, nor any of his train. The vain-glory of the world doth not seduce it, the softness of the flesh doth not bewitch it. The man is not made giddy and turned round with every error: nor will defend what is not true by lies and fallacies. He will never snort in sin, nor commit malicious wickedness, much less perversely, and out of the spirit of contradiction gain-say the Truth. All these evil spirits being cast out, he hath his house empty, swept and garnished against the approaches of the holy Ghost, who taking delight in such a Temple, will come and fill it with his presence, which was his work at that time, those upon whom he came, being filled by him.

3. They were all filled with the holy Ghost.

For such was his Energie, that he filled their memory, their understanding, their will, their affections with his gracious endowments; and these were of two kinds.

1. Either 〈 in non-Latin alphabet 〉 , or Gratiae gratum facientes, properly called graces, by which the Spirit of God shapes the heart within, brings light, and heat, faith and love, insensibly converts the heart of stone into a heart of flesh. These by some Divines are called Media salutis immediata, the nearest means to obtain salvation, because there is no ordinary way to gain a blessing but in these sweet smelling garments. And with these sweets out of doubt this good company was filled.

2. But besides these there be 〈 in non-Latin alphabet 〉 , or Gratia gratis datae, Gifts which are Media mediorum, Means which it pleaseth the wisdom of God to use to beget & to perfect in his servant those former gifts of Grace; such are the gifts of prophecy, power to work Miracles, eloquence, knowledge in Church-government &c. being all peculiar favors, with which at this time these prime Bishops were filled.

The former like those common benefits of air and water, elements absolutely necessary for the sustentation of man's life, are bestowed upon all God's Saints. But these later like precious Jewels and choice ornaments, are reserved for those whom God hath more nearly taken unto himself.

But had not the Apostles received these gifts till now? What was it then that Christ bestowed, when he breathed upon them, and bade them receive what he inspired: Absurd it were • o think, that our Savior did both to the ear and eye express a real donation, and they at that time receive nothing.

We may then safely judge, that with Christ's breath the Apostles at that time received the power of Order, by wh • ch they had a special and immediate Commission for the execution of those Sacred Services, in which others (except by Authority derived from them) may not intermeddle; as also the power of Jurisdiction to exercise their former faculties, where, when, and over whom they pleased, without assignation of City, or Province. The former exhibited by those words, Receive the Holy Ghost, which are laudably retained in our Ordination to this day: The latter, by that General Grant, Go and teach all Nations. But now they were filled with Gifts and Graces for the confirmation and execution of that power. Consequnti sunt pr • missum Spiritus sancti ad V • rtutem & Eloquium; they obtained the promise of the Holy Ghost for Elocution, and to work Miracles. Then they received their Mission and Commission, now their Dotation; what before was promised, is now fully performed. Adest Spiritus sanctus cumulans sua dona, non inchoans: Our Savior now made his words good, That to him that hath, it shall be given; for the Holy Ghost came down to heap upon them his Gifts, not to begin them; before he came in the degree of warm breath, but now in the measure of fiery tongues. The same Spirit that entered before, now loaded them with ampler abilities; their understanding was filled with light, truth, wisdom; their wills with love, zeal, charity; their hands with power; their tongues with eloquence; there was no faculty empty of Divine Grace; of any Grace which was fit for men of their condition, and requisite to the performance of their Function to which they were called: Which limitation is necessary to be observed; for it is not to be thought, that this Fulness of Grace in them, was equal to that which was in Christ: For in him dwelit all the Fulness of the Godhead bodily; that is, personally; not only by assistance and efficacy, but by an hypostatical union; and therefore he had Grace in the intensest and highest degree, that possibly Grace could be had; and a faculty to use it unto all intents and effects, whereunto Grace doth, or can extend.

Whereas the Holy Ghost was not united to the persons of the Apostles, or is to any other man's, otherwise than by assistance and influence; and yet these men may be said to be full of the Holy Spirit, when they are endowed with this heavenly Gift, so far forth, as is requisite for the performance of those things which God expects from a man in such or such a condition or vocation: To everyone of us is given Grace, according to the measure of the Gift of Christ; that is, as he pleaseth to fill us; sufficiently it is given to all that belong to him: But with this the blessed Virgin was more eminently filled; but the Apostles were abundantly filled with it, because of the work to which they were set apart, which was, The jointing of the Saints, the work of the Ministry, the edifying of the body of Christ.

In a word, the Fulness of Christ, was the fullness of the Cistern; the fullness of the Saints like the waters in Aqueducts and Pipes containing less or more, as may serve for that purpose to which God is to use them. Christ is the head, the Apostles, as it were, the beard; and the Holy Ghost the sweet ointment poured upon the head of our Aaron, that first ran down to the beard, and after descended to the very skirts of his clothing; upon the Apostles, as the beard, it ran plentifully as it were this day; and thence it descended, and runs still, till it came to us, who are as it were but the skirts of the Garment: And then upon us like ointment, which the farther it flows, the thinner it always is.

But I return to the Apostles, who were filled with this holy oil; shame then upon that gross conceit of those old giddy Gnostics, that the Apostles knew not all requisite truths; and therefore Valentinus with his Followers, were appointed to be Emendatores Apostolorum, the Correctors of the Apostles; a blasphemy increased by the Father of the Manichees, who two hundred and sixty years after Saint Luke had written that the Apostles were filled from above, affirmed, that Christ's promise to send the Comforter, was made to him, viz. Manes, that by his illuminated brain the world might be instructed.

An Error and Frensy I had not mentioned, had not the Phantasticks of this Age boasted of new light, and shaked many men and women out of their first principles, by pretending they are above Ordinances; that the Scriptures and Apostolical Writings, are but a dead letter, except out of their mouths. Quod superest, vos valete & plaudite, imo quod sup • rest, vos audit & projicite. For who that is not so mad as Manes, can think they were ignorant, whom he, that knew all things, promised to instruct in all truth? Who dare talk of new light, when the Spirit, who spake by Saint Paul's tongue, saith plainly, That if we, or an Angel from heaven preach any other Gospel unto you, than that ye have received, let him be accursed; and ingeminates it. With what face can a man say, he is above Ordinances, when the Apostle commands, K • ep the Ordinances, as I delivered them unto you? No question these high-flown men are in higher favor, than those who were Legati à latere, who were his Legates, and inseparable Friends, in Comitatu, Convictu, Discipulatu, (as that curt and dark, but sententious Father of Carthage speaks) in his School, at his Table, in his Company.

Their All-knowing Master opens unto them dark Parables apart, remembers them of a faculty dated and signed to them in particular to know mysteries, yea, the secrets of the Kingdom, admits John to lean upon his bosom; as if he meant to expectorate, and lay open his whole heart to him; gives to Pe • er, and the rest, power to bind and loose, and delivers the Keys; which lest they forget, He promiseth the Holy Ghost to be their Remembrancer. And yet these Followers of our Savior must be thought to be but dark Guides, in comparison of their illuminated Noddles: Guide they must according to their light, or else there is a mistake somewhere.

And to countenance this the better, they have in their mouths, that check of Saint Paul to Peter for his dissimulation: Oh (say they) when then was that universal knowledge which should have freed even the chief of the Apostles from erring? But strange it is, that they who are so Eagle-sighted into the least cracks of these chief Pillars, should yet be so heavy-eyed, as not to discern betwixt matters of Fact, and points of Faith! For clear it is, that this was Vitium Conversationis, non Praedicationis; Saint Peters Error was not in his Doctrine, but in the manner of his Conversation. Could they prove, that these two Master-builders laid two contrary Foundations; or that they went not about to knit that sacred building in the same Corner-stone; or that which was first laid by them, were too weak to uphold the whole structure; that which they allege, were of some moment. Till then, we will hold that for an unremovable foundation of Christian Religion, Quod Ecclesia ab Apostolis, Apostoli à Christo, Chrisius à Deo suscepit: That we will hold, which the Church hath received from the Apostles, the Apostles from Christ, Christ from God; being fully assured, that in credendis & agendis, in points of faith, and matters of fact, for the policy of the Church they were filled with the Holy Ghost.

4. All. All filled.

For the Proposition is 〈 in non-Latin alphabet 〉 , which yet may not so conveniently be understood C • ll • ctive, as if the fullness of Grace had been conferred jointly on the whole Corps; as Distributive, in that every single Fellow of this • ociety had an equal portion of it. And this is most evident, because the Note of Universality, 〈 in non-Latin alphabet 〉 , All i • the Text, is in the Very before, 〈 in non-Latin alphabet 〉 , each of them; everyone of those that God had made choice of to be Witnesses. These gifts then with an equal hand, were bestowed upon these his Ambassadors, because they were everyone of them to execute the same Message; and therefore as before they were equally empowered in the Commission, so now they were equally en • bled for the execution of it; their power then, nor their gifts now, were not dependent, or derived from any one th • t was superior in their College; but power and gifts were immediately from heaven: Cyprian said it long ago; Hoc erant uti{que} & coeteri Apostoli quod fuit P • trus, pari consortio praediti & honoris & potestatis: All the rest of the Apostles were what Peter was, equal in fellowship, in honor, in power.

Methinks then those Parasites of Rome do a manifest injury to this grant, who to establish the Monarchy of the Roman Bishop, invest Saint Peter with the fullness of all Apostolical power, from whom the other Apostles were to derive their Commission. Had they confined their claim unto some personal Prerogatives, such as were Seniority, Vocation, Fervour of love, Order and Honor; for which he might have 〈 in non-Latin alphabet 〉 , the first place in their Assemblies, direction of proceeding, and power to pronounce the sentence agreed on, we could and would willingly with the Fathers have given this Primacy to P • ter. But when they place this priority in Apostolatu, in the Apostolic Office, making Saint Peter to be the Shepherd, and the rest of the Apostles his sheep; him to be the Monarch, and the rest to depend on him both for execution and limitation of thei • Function; we must here out of that affection we bear to the Truth, withstand their claim, well knowing they are to be reproved. For when the Master of the house judged an Aristocracy to be the fittest form of Policy for his Family, shall any dare to erect a Mo • archy? when he gave an express prohibition for this temporal Lording, by a sic non e • it vobis; so it shall not be among you, shall any mortal man assume an illimited power, 〈 in non-Latin alphabet 〉 , as Kings over Subjects, so to Domineer over God's Flock? Sure I am that humble servant of C • rist, Saint Peter, whom 〈 in non-Latin alphabet 〉 , who would be crucified with his head downward, durst not lift up his Crown so high; he that gave this direction to the Elders, not to Lord it over God's inheritance, never aspired to the state of a Monarch.

It was no doubt fresh in his memory, that the whole College were chosen and taught by Christ as well as he, being all in their pure naturals unlearned men; that their Commission was as large as his; their Ordination was general; that their Endowments were in Equality; for they were all filled; and therefore it is not conceivable, that he would make himself, as his pretended Successors have done, the Universal Bishop. Were I in the School, I would say more to this point; but I remember that I am in the Temple; for whose service controversies are not so fit; no nor yet for these tongues, which were sent down to preach, and not to wrangle; an excellent Essay of which they gave here, so soon as they were enflamed; for they set forth in divers Languages the wonderful Works of God; this they began with, so soon as,

5. They began to speak.