A century of sermons upon several remarkable subjects preached by the Right Reverend Father in God, John Hacket, late Lord Bishop of Lichfield and Coventry ; published by Thomas Plume ...

THE FOURTH SERMON UPON THE Descent of the Holy Ghost. (Book 4)

ACTS ii. 4.

And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them ut∣terance.

ALL the joy which we celebrate for the famous acts of Christ is irk∣som to the Devil; and the particular Solemnities, which we keep, are grievous to those that shut their eyes against the truth. Upon the yearly day of our Saviours Nativity the Jew is sad and displeas'd, because he believes not, that he that was born of Mary a pure Virgin was the Son of God, and the Messias whom their Fathers lookt for, that should sit upon the Throne of David for evermore. Upon the high Feast of his Resurrection the Sadducee gnasheth with his teeth, because he denieth that the dead can be raised to life. So upon this triumphant Feast, wherein we abound with comfort for the sending of the Holy Ghost, the Pelagian is malecontented, who is an enemy to the efficacy of Grace, and the more cause we have to maintain the dignity of it, and to be throughly disciplin'd what the Holy Ghost hath wrought for our Soul, because the Church is miserably soured of late in all places with the leaven of Pelagius. Again, as all the parts of our Saviours Mediatorship were several degrees to advance our Salvation, and like the several steps of Jacobs Ladder to bring us nearer and nearer to Heaven, so in this comparison the sending of the Holy Ghost is the loftiest degree, and as it were the top of the spire, which is next neighbour to the King∣dom of Glory: for as man in his first creation had but an incomplete being, till the Lord breathed into his nostrils the breath of life, so man in his reparation was but incompletely restored, till Christ did send the Comforter to infuse into him the breath of sanctification. This day therefore is the concluding Feast of all the great days, wherein we rememorate the noble works of our Lord; and to go further, this Text is the upshot of all the blessings that were conferred upon the Church in this happy day. Christ took our nature upon him that he might die for our sins; he suffered and was crucified that he might reconcile all such to his Father as would repent and believe: repentance and faith to please God cannot enter into the heart of the natural man by his own abilities; a power from Heaven must be the means to bring that about, which is so repugnant to our corrupt nature. Traverse over the mystery of our Redemption, and you shall find that the work is at a stand, till supernal grace poured in do draw it forward: as Physicians say that spiritus est ultimum alimenti, the last concoction, and the most refined part of our nourishment is that which makes the spirits; so the donation of the Holy Spirit is the accomplishment and final resolution of all the benefits which we partake in Christ.

And the last payment collated by that precious liberality to enrich the Church for ever is here in my Text: nay indeed it was but a preparation before, the talent of grace was not tendred till now. That which was set forth in figure in the former verses, is here exhibited in real substance. Before a rushing wind made a noise, here was the very thing imparted which was shadowed by the wind: before certain firy tongues made a glittering that sat upon their head, now their own tongues became most fluent, and voluble with wonderful eloquence. In brief, to the exact building up of the Church two things were requir'd, which are not wanting, but abound in this verse: First that the Lord should speak unto the Heart; Secondly, that he should speak unto the Ear, by an invisible word and by a visible: He spake invisibly to the Heart, when they were all filled with the Holy Ghost; he spake visibly to the Ear, when his Ministers began to speak with other tongues as the Spirit gave them utterance. Nay more, to gather a Society together, whose Labours should be dispread over all the world, it was expedient that the Lord should confer both ordinary and extraordinary Gifts upon them: His ordi∣nary Blessing (and indeed nothing is blest without it) is some quantity of Sancti∣fication; his extraordinary Blessing is twofold, to send such as are not lightly sprinkled, but filled with the Spirit, and to speak with divers Tongues, that their sound may go forth into all the World. Yet again, to shew the Amplitude of Gods allowance to his Primitive Church, he makes a double provision, first for every Disciple, as he is one Member of this Body, and so all and every one of them were filled with the Holy Ghost, and then he provides for all the Members of his Body junctim in one union and communion, they began, &c. so that here's the inward and the out∣ward blessing, the ordinary and the extraordinary, the particular and the univer∣sal. The inward, ordinary, and particular blessing is this, that they were all filled with the Holy Ghost.

If you look for the provision with which the Primitive Church was stored, look for it in this Chapter, and you will find out upon judicious survey that there are three things which make it plenteous with all manner of store, Pastores, Verbum, and Spiritus; First certain Pastors allotted to the sacred Function to guide the souls of the People. 2. the Word of life which is put into their mouth to be preacht unto all Nations. 3. The Spirit of grace accompanying the Word, to make it fruitful and prolificous in the hearts of them that hear it and obey it. That some were ordeined Pastors and Bishops to teach and rule the Church, that's clear, the Apo∣stles met together in Jerusalem with one accord, as Christ had appointed, and the Cloven Tongues which came from Heaven sat upon each of them, that was their Commission to take their Bishoprick upon them: that the Word was delivered unto them which they should preach, and Elocution to impart that Word to every Kingdom and Language, that's as clear. Eight times in this one Chapter St. Peter quotes the Scripture of the old Testament, and with divers tongues according to the capacity of all the Nations and Languages that were met together; and that the Holy Ghost was infused with much abundance at the same time, that's as clear and pregnant as the rest, 'tis twice gone over in my Text, both in the beginning, and in the end, they were filled with the Holy Ghost, and the Spirit gave them utterance. A Church without lawful Pastors is but a Synagogue of Schismatiques; a Pastor without a Tongue is but an Idol Shepherd, or a dumb Dog: a Tongue without the power of the Spirit is but sounding Brass, or a tinkling Cymbal: As St. Paul said of the three grand Theological Virtues, Now abideth Faith, Hope, Charity, these three, but the greatest of these is Charity; so I say of these necessary parts that constitute the Church the Ministry, the Word, and the Spirit, but the chiefest and most excellent of these is the Spirit. In some strange manner God may have a Church without a consecrated Priest∣hood, as when Adam and Eve were first placed in Paradice; he may have a Society of holy Servants without the Word taught and proclamed by the organ of a Tongue, as the Angels are illuminated to know his will by immediate inspiration; but with reverence let me speak it, I cannot see which way the Lord can have a Church without the Gift of the Holy Spirit. God may be known by his wonderful works and effects without his special grace; but can he be present in the soul of man, and make it blessed by knowing his Divine will to please him without his special grace? Praesens est in quantum praesentem facit beatitudinem; if he make all his good to pass before us, it must be by these means, I will be gracious to whom I will be gracious, Exod. xxxiii. 19. Those creatures that seek no higher perfection, nor grea∣ter good than a temporal being, and that which is found within the compass of

their own nature they may attein thereunto by the strength of nature without any other help; but Men and Angels that seek an infinite and Divine good, that is ever∣lasting happiness, which consisteth in the vision of God, they cannot attain their wished end, which is so much removed from them, and so far above them, unless they be lifted up unto it by a supernatural force of grace. Eternal felicity is the Haven to which they sail, and it is no ordinary wind, but the stiff gale of the Holy Spirit that must bring them to the Port of endless glory; that is, they cannot as∣cend of themselves, they may be lifted up to the Vision of God: especially Man since his woful fall (they are the words of the tenth Article of our Church) can have no power to do good works pleasant and acceptable to God without the grace of God by Christ preventing him, that he may have a good will, and without the same grace working with him when he hath a good will. Natural habilities and inclinations at the best reach no further than to dispose all things well for the honor and preservation of the natu∣ral being, but when we are put to it, and become content, yea and rejoyce to lay down our life for Christs sake, which is the abolition of the natural being, this vigor and strength must come from a supernatural influence, that is from the fire of the Spirit, which is predominant above the breath of nature.

This hath given you satisfaction, I suppose, that it did more import the Church to receive the Spirit than any other benefit. I draw forward to a more distinct inspection of it: and the first scruple about which I find a difference is this, Whe∣ther the very Person of the Holy Ghost be meant in this place, or only certain impressi∣ons of his Gifts and Graces? I will streighten my self to a short answer, both the Person of the Holy Ghost was here, and the virtue of the Holy Ghost, that which sat up∣on the head of each of them in cloven tongues as it were, was the infinite Maje∣sty of the third Person of Trinity in that apt and visible similitude: but that which filled them was not the very essence but the operation of the Spirit. Implet non se∣ipso formaliter, sed dono quod producit, say the Schoolmen; he that filleth all things with his presence, cannot be said formally to fill one thing more than another; but he that blows where he listeth with his inspiration, is said to fill those whom he sanctifies, not with his essence, but with that inspiration. The Founder of School Divinity is noted for one error above the rest, that he makes the Grace of God to be no effect of the Holy Spirit, but the essence of the very Spirit to purifie the thoughts and mind. He stuck too litterally to St. Austin,* 1.1 and so wandred from the right way. For thus that Father preaching upon my Text, Christ was present with his faithful Servants this day, not by his Visiting Grace, but by his Personal Majesty; atque in vasa non jam odor balsami, sed ipsa suba sacri defluxit unguenti; their vessels were not only perfumed with the odour of the sweet Ointment, but that fragrant Balsam, the very Unction it self did flow abundantly into them. To this it is most proper to rejoyn, that St. Austin meant it of the extraordinary Apparition of the Holy Ghost upon this day, not of his ordinary inspiration: For in the same Ser∣mon he says, that the immortal Spirit is vicarius successor redemptoris, the Deputy to succeed our Saviour in the Church, now he is gone away on high. But how is he Christs Deputy, not as if by his personal communication he wrought his gifts in us, but thus, quod Salvator inchoavit, peculiari virtute Spiritus Sanctus consummat, the faith which Christ did begin in his Apostles by teaching them daily, the Holy Ghost did perfect by the special virtue of sanctification. No Text doth more evidently convince that the infinite and increated essence of the Spirit is to be distinguisht from the finite and created qualities which he infuseth, then those words, Jo. vii. 39. He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living waters; but this spake he of the Spirit, which they that believe on him should receive, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ those are all the words in the Text, for the Holy Ghost was not yet, we make it up, for the Holy Ghost was not yet given. But stand we to the words of Scripture, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Holy Ghost was not yet: This will never hold with∣out differencing the third Person of Trinity from his sanctifying effects; the Person was before, and had no beginning, but nondum erat manifesti muneris efficacitate, says Theophylact, as yet he was not revealed in his plentiful efficacity. The close of the Point is thus, the very Person of the Holy Ghost came down into the place where they were gathered in an external visible form, and his effects or efficacy was breathed into them in wonderful gifts.

But concerning those gifts wherewith they were filled there's another scruple, whether they were saving graces, such as are collated upon them that are the Elect of God, or whether they were only miraculous assistances, as Prophecies, Gifts of

Tongues, Gifts of Healing, and the like, which are impressions indeed of the Holy Ghost, not that they sanctifie him which hath them, but they are given to men for the confirmation of the holy Faith. That which brings this into doubt is a Tradition that hath no good founder, that some Apostates and Revolters (as Nicolas the Deacon, from whom the Nicolaitans are derived) were some of this As∣sembly, that are said to be filled with the Holy Ghost, and it is not to be contradicted, but that gratiae gratis datae, habilities to work miracles may be in those that make shipwrack of a good conscience. Yet that Exception, though it may hold in o∣thers, yet it is not to be applied to these persons, and to this season; not to these persons, for it is most likely that none but the Apostles were partakers of the Di∣vine illumination, which came from Heaven upon this day: and the Apostles, no man calls it in question, had the talents of that grace delivered unto them, which saved their souls. Ir is a masterless and a false fame that any castaways were in the number of these that were filled with the Holy Ghost. Christ himself is said to be full of the Holy Ghost, Luke iv. 1. and the Blessed Virgin gratiâplena, full of grace: and St. Stephen the Captain of all Martyrs, full of the Holy Ghost, Acts vi. and Barnabas the Son of Consolation full of the Holy Ghost, Acts xi. None but such as were peer∣less Saints are deigned with that praise: to give this scruple a full satisfaction, re∣gard the time and season wherein this dew of heaven did drop down into the Fleece of wooll, it is the day so long before promised, wherein the Spirit should be poured out upon all flesh, the scaturigo, the first spouting out of the Spirit; and do you think that this being the original from whence the spring began, that all the best Balsams and Liquors did not flow into them that received it? I resolved there∣fore, that these persons in my Text did not only partake such gifts as made them wonderful in the eyes of the world, but such also as made them holy and accep∣table in the sight of God: that is, it did not only speak in their tongues, but it was diffused in their hearts. To end this matter, remember what manner of spirit that is which God bestows, it is from above, it is holy, it is not our own but Christs; a Spirit from above, and not from beneath: as St. Paul says, Now we have received not the spirit of this world, but of God, 1 Cor. ii. 12. Spiritus mundi est per quem arripiuntur phanatici, says St. Ambrose, that's the spirit of this world with which phanatical men are led, which drives them into contention, or vain glory; but they are ene∣mies to peace, and savour not the things which belong to God. And since we are bidden to deny our selves, if we will be Christs Disciples, we must also deny our own private Spirit, and submit our selves to the Spirit of the Church, which is the Spirit of God, for our Saviour hath promised to be with it unto the end of the world. Take heed of this hot windy humour, which makes some cleave perti∣naciously to their own imagination, and attribute far more to their own ignorant judgment than becomes them. The Spirit of the Prophets is subject to the Pro∣phets: but if any one think that some new mysteries are revealed to him, which the Church never heard of before, and begin to trouble our peace with his falsesly pretended raptures and enthusiasms,* 1.2 I say unto such in Ezekiels words, Woe unto the foolish Prophets, that follow their own spirit, and have seen nothing.

Thus far I have spoken of the Gift, which was given to the Apostles to supply the room of Christ himself, now he was gone and ascended into Heaven. Homi∣nem portavit in coelum, & Deum misit in terram, says St. Austin, he carried away his Manhood into Heaven, and instead thereof he sent down God unto the Earth, I mean the Holy Ghost: and this Gift, more worth than all the world beside, is his usual and continual favour, but the measure of it is more than ordinary, repleti sunt omnes, they were all filled with the Holy Ghost. And Leo did very well to mark it, that this was not spiritus inchoans, but cumulans, not the initiation but the ac∣cumulation of the Spirit, the augmenting of the old stock, which the Apostles had in a good quantity before, not the beginning of a new. They had the Spirit before, as appears particularly in St. Peter, when Christ told him he had prayed that his faith might not fail, therefore he had a portion of faith. In general it is most manifest, that Christ breathed on them all, and said, Receive ye the Holy Ghost. But as it appears by Elisha's request to his Master Elias, there are single, and there are double Portions of the Spirit; there is a single Talent of Grace given to one Servant, two to a second, and five Talents committed to him that was most entrusted by his Master: there are such as have a little of this Manna in their Omer, and them that have it top full: And these that received the Holy Ghost at this Feast were such as were not sprinkled, but replenished with it, quibus nulla pars animae mansit carens spiritu

sancto, says Cajetan, the fruits of sanctification did not grow thinly in them, here a berry, and there a berry upon the top of a bough, but pious conformity to Gods will, obedience and the fear of the Lord were in every faculty of their soul and body. The Romanists oftentimes put in such impertinent cautions, that their bedging in of some needless exception lays waste the truth of God. Among others of that bad stamp this is one, that the Apostles and other holy men are said to be filled at this time with the Holy Ghost, because an Increase was put to that which they had before, but the Blessed Virgin was so full before, that she received not any new addition; or if she received a new distillation of it now, illud erat ut in nos tantum effunderet says Lorinus, it was for our sakes that it might overflow, and be transfused from her to us: even as Christ was full of grace and truth from the first mo∣ment that he was incarnate, and yet for our sakes the Spirit came upon him, when he was baptized in Jordan, Matth. iii. a most scandalous comparison between the Infinite and the Finite, between the Creator and the Creature; for though Christ thought it no robbery to be equall with God, Philip. ii. yet it is a great robbery of the Divine honor to make the Blessed Virgin equal with Christ. But to keep to mine own work, the Apostles had an earnest penny of the Spirit before, but they came to the fulness of it by degrees: first they were baptized, and so had an introduction unto sanctity; afterward Christ breathed on them, that was their proficiency: last of all came this mighty rushing, and cloven tongues as it were fire, and sat upon each of them, that's their perfection: by nature and of themselves they were of the earth earthly, but they were regenerate and born again in Baptism, that's an Element above the Earth. The next step of their heavenly promotion was, that the Lord breathed on them, so the Air is above the Water. In conclusion the Holy Ghost came down upon them in fire; this is a sign that they were now full to the brim, for that's the Element which is above the Water and the Air, and is the next to Heaven. And well may it be called a fulness, not that the Vessel of any of their hearts was so replenisht, but that God could have poured in more, if it had seemed good unto him; for nothing but the essence of God is all sufficient, and can admit of no augmentation; but never was there such copious measure of it either diffused among the Israelites in the Old Law, no nor imparted to us Christians since this Generation did leave the world. Rupertus says upon it, it was now, now when this Ocean of the Spirit was poured out that the Devil was bound, and cast into the bottomless pit, though that is rather to be ascribed to the virtue of Christ's Passion, and to his bloud shed upon the Cross.

When Mary poured a Box of Spiknard very precious upon our Saviour's head, Judas grumbled, and said quorsum perditio? to what end is so much waste? and lest any profane person should so gibe at this blessing, and say to what end was so much plenty and superfluity of the Spirit? take these reasons with you for your use and instruction: and I will begin with two Maxims of reasons. 1. Si natura non deficit in necessariis multò minùs spiritus sanctus, if Nature is furnisht with all instruments and faculties fit for its work, surely the Holy Ghost would not be scanty in any thing that should conduce to resound the Glory of God over all the world. 2. Speculative men tell us, tantum medii sumendum est, quantum ad finem conducit, he that is a wise Appointer will lay forth so much means as will bring the end to pass. Put these together, and it will follow that here was neither too little, nor too much; no∣thing wanting, nor yet to spare. The work of the Apostles was the greatest Task that ever was put upon mens shoulders: Christ gave them one Commission which might be discharg'd with some moderate pains and adventures, to preach unto the lost sheep of the House of Israel. Their second Commission might seem unto flesh and bloud insupportable, Go and teach all Nations, &c. How much ground was to be trod? how many deaths to be hazarded? how many subtle Philosophers to be convinced? we preach unto them that are brought up in Religion, and are glad to hear us; they were sent to those that stop their ears at them, and could not endure the name of Christ; their heart therefore, their judgment, their courage, their pati∣ence did require a far other proportion of the Spirit than will suffice a common Christian; their filling must be more abundant, because they were to empty it out to so many. And unto whomsoever God hath imparted more copious grace, let him not despise his Brethren, but let him use that plenteous Gift for the bene∣fit of many, for the edification of the Members of Christ's Body, or else the bles∣sing that did adorn him will condemn him.

The next thing we learn is, that we must strive, and contend, and pray for the fulness of the Spirit; it is not every Modicum and pittance of it which will con∣tent him that truly loves the Lord. The Son of Syrach says of that wisdom which sanctifieth all things, They that eat me shall be hungry, and they that drink me shall yet be thirsty, Ecclus. xxiv. 21. And very certain none so eager to have more grace as they that have a liberal portion already. None so instant to get ten Talents as he that hath received five. Let Elisha have some enlightnings of a Prophetical Spirit, and then he makes bold to ask that a double portion of Elias his Spirit may rest upon him. Gregory says it is the property of the fruits of the Spirit, Cum non habentur in fastidio sunt, cum habentur in desiderio; They that have them not, either never miss them, or think vilely of them, they that have them do insatiably desire them. It is a sign of a disdainful lothsomness in nature to come to the Fountain of living waters, and to do no more but sip, and wet our lips with it. He that hath a truly heavenly gust of it pleno se proluit alveo. As St. Paul phraseth it, We are all made to drink into one spirit, 1 Cor. xii. 12. Still we shall call for more and more, not because want and driness doth afflict us, but because desire doth please us. Nemo primo statim die ad satietatem potatur spiritus sancti, says Calvin; no man is made Chri∣stian enough in a day to go to the Kingdom of heaven, unless it be in such a rare ex∣ample as that was of the penitent Thief. It is a false spirit that says unto any mor∣tal man, it is well if you can keep at this stay, and prove no worse. I know the grea∣test part of indifferent Christians are so affected to carnal content, that if it were pos∣sible to measure out to a drachm what quantity of righteousness would serve them to be endued with, that they might attain salvation, they would reach so far if the grace of God would assist them, but would take no care to seek any further. I say, if they knew the trick how to make just a Saint and no more, they would spare a labour for seeking beyond that Point, and for the rest sacrifice to carnal security. Christianum esse probant, minimum esse non probant, as St. Hierom speaks; they do not love a man unless he be a Christian: And again, they will not love him if he be a vehement and an earnest Christian to serve the Lord. Certainly it is a sign that there is no san∣ctification in that conscience where there is not a studious longing of the soul for an augmentation. The learned among the Heathen love to talk of strange Creatures; and Plutarch tells of a fish, whereof if a man taste but a little it is hurtful, if he eat it up all it is medicinal. True or false be his story it comes fit to be applied, a little holiness will vanish away like a morning mist, as Hosea speaks; nay, it is prone to turn to mans hurt, for when there is but little of it, it turns to hypocrisie; but as God hath given us plenteous redemption in Christ, so we must return him plenteous faith, and plenteous obedience, with all our heart, and with all our soul, and love our neighbour with a plenteous love, even as we love our selves, and that is to be filled with the Holy Ghost.

Let this be the conclusion of the first part of my Text, the inward donation of the Spirit; the outward exercise of it remains to be handled, They began to speak with other tongues, as the Spirit gave them utterance. The Spirit which is signified by the wind and inspiration is necessary to all Christians who are invited to faith. But as it appears in Tongues, so it was requisite for them only that were sent to teach all Nations. That is, if God had meant only to make good men of them the wind would have sufficed, but intending to make good Apostles of them he gave them to speak with other Tongues; with other Tongues, which is simply, and without any Periphrasis termed the speaking with Tongues: For when Peter preached to the Gentiles of Cornelius house, Acts. x. 46. the Holy Ghost fell on them, and the Jews heard them speak with Tongues, and magnified God. In St. Mark, our Saviour promised his Disciples that they should speak with new tongues, Mar. xvi. 17. not with tongues, such as were never heard before, for that were direct canting, as we call it, and it would turn to no profit of edification, but they were such tongues as were new to them that spake them, and they had the faculty to utter them in a new manner, by a sudden inspiration, and for a new work, which was not begun before, to call all the Gentiles unto the knowledge of salvation, that there may be one Shepherd and one Sheepfold over all the world. And then was verified that of the Prophet David, There was neither speech nor language, but their voices were heard among them, their sound is gone out into all Lands, and their words unto the ends of the world, Psal. xix. The miracle is stupendious, the end of it much more admirable than the miracle. It is a glo∣rious remonstrance of the infinite power above, that from one Tongue and Dia∣lect these holy men should be expert of a sudden to talk with all Nations whom

they encountred. The suddenness was wonderful, to get such a volubility, so as Mithridates had never the like, without all study or premeditation. Says Leo upon that circumstance, Quàm velox est sermo sapientiae? Et ubi Deus est Magister,* 1.3 quàm cito discitur quod docetur? The Word of Wisdom runs forth very swiftly, and where God is the Instructer, how soon doth he learn us that which he is pleased to teach us? The multiplicity of that which they were able to utter was most ineffable, their voice did come distinct and intelligible to all people, that they might say Amen with an understanding heart when the name of Jesus is blessed in the Con∣gregation. Quot linguas quis callet, totidem viris aequipollet, as the old saying goes; A man stands for so many men as he can speak Languages, and therefore look how many Tongues one of them could speak, in effect and sufficiency he was so many Apostles.

You see this well enough, I will stand no more upon it, the Miracle was one of the greatest that ever was brought to pass. Even as those Jews that resisted the Holy Ghost were convinced in heart to think so, their astonishment is expressed in three several terms, ver. 6. and 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the multitude was confounded, they were all amazed and marvelled. But they did not see the end of it, that it was the opening of the door to bring the Gentiles into the Church, and our in∣duction to be admitted into the number of the people of God. How could our stony hearts be mollified during so many Generations, during the long time of ignorance that no man preacht in our Confines to make us understand him, we were Barbari∣ans to him that spake unto us, and he that should speak was a Barbarian to us. The Prophets of the Old Testament that had the will of the Lord revealed to them in all kind of Mysteries, were tongue-tied that they could not express themselves to the Nations that sate in darkness: And as one says very elegantly, Religion before was as the Musick of a Monochord, now the Harp of the Apostles was not on∣ly ten stringed, but even ten times ten stringed to make a chearful noise to the God of Jacob. The Tongue which was confined before to the little corner of the world in Palestina, and there only to bless the Creator that made us, is now set at liberty that in all Languages it may glorifie the Saviour that redeemed us. And as the Fa∣thers do all hit upon it, this is a plain reversing of the curse of Babel, by the blessing that came out of Sion. For as God pulled down that proud Tower which those inso∣lent builders intended by the confusion of tongues, so he built up the new Jerusa∣lem in an instant by the gift of many Tongues: And as diversity of Tongues was a punishment to scatter Infidels for their pride, so diversity of Tongues was made the only means to reduce Infidels that had not heard of the Word of God into the unity of the faith. And they that advanced themselves against heaven, says Gre∣gory, lost the communion of that one Tongue they had, but they that submitted themselves to the good will and pleasure of Christ, obtained the communion of all Tongues which they had not, Sic humilitas unitatem meruit, & superbia confusio∣nem. And all this was visibly done upon this day, that we may believe the Church shall never want Gods invisible grace, though not in this kind yet in some other benefit.

For in this kind the Lord did not assist his Church any long time; surely after the first hundred of years it was scarce conferred upon any, although Prophesies and gifts of healing did continue among some eminent persons afterward for a great space. Irenaeus seems to speak as if some few had the gift of Tongues in his time, Lib. 5. c. 7. which was about one hundred and fifty years after Christs Ascension: But after him I find no Author touch upon it, and perhaps Irenaeus speaks of the time when he was very young, and knew Polycarpus and the Scholars of the Apostles. I make no reckoning of Antoninus the Plorentine, nor of any reports which he and his Pew-fellows make concerning some of their Friers, whom they say God did in∣spire with all sort of Languages. They have whetted their tongues, I am sure, with sharp lies, and in that respect, they have one tongue more than a good Chri∣stian should have. They that are the common minters of miracles dare not urge or pretend this faculty of all kind of Languages in our days, because they would quickly be descried when they came to parley with learned men. For though no∣thing be more expedient for the setling of the Gospel in an unknown world, such as America was within one hundred and forty years, than the gift of Tongues, to be able to speak to those Savages to their own understanding, yet the Jesuites do not arrogate that any of their Order, who have visited those parts, could speak new Languages by inspiration. Only Turcellinus, a man of no forehead or modesty,

says, that the Jesuit Xaverius spake but his Mother Tongue to the Indians of Goa, and that all those heathenish people did understand him, as if it had been their na∣tive Dialect. An impudent forgery testified unto by none but himself, disavowed by Josephus Acosta of his own Order, who was long in those parts; and quite contrary to the nature of a Miracle, that Infidels and Pagans, who perhaps never believed, should be inspired to understand, and the Christian that converted them should have no inspiration to speak. Salmeron is much troubled that he could not give that mag∣nificent report to his Associates, that they spake with new Tongues by inspiration in India, as well as the Apostles did, when they were sent to teach the Gentiles. But because he would not have his Order give ground to the Apostles (see the stomack of the man) he makes this comparison, that it is no less Gods benefit and grace to take pains to learn a strange tongue than if it were immediately poured out from heaven; nay says he, In illâ adipiscendâ plus meriti positum est; It is more meritorious to atchieve it by much industry than by inspiration, as it is more praise-worthy to raise up a fortune by a mans own diligence, than to have it bequeathed him by in∣heritance. I was astonish'd when I read this, that this Loyolite should dare to compare, and to prefer himself and such like even before the Apostles of our Lord, and prefer their smattering in Tongues before the mighty Miracle of this day, the greatest that ever was granted to men. I confess, it is the wisdom of God which teach∣eth learned men their exact insight into the Sacred Tongues, and the Lord hath furnish'd many Heroes of the Reformed Churches with such exquisite skill in that kind far beyond our Adversaries, that out of their over-flowing envy they have called us Pedants, and Gramarians. But God be thanked many of our Linguists are able to communicate in Speech with those of the world beneath, which is a sign to me that God is gathering the world unto him by the calling of all Nations, and hastening his Kingdom.

These being the general extractions of this last part of the Text, both touching the matter of it, and touching the end for which it was done, which is the form of it. I will spare much of that which remains rather than exceed my time upon this day, and yet I will rather point at the particular inferences than quite omit them. 1. It is to be collected from the persons that received this utterance of Tongues, that the Tongue is a member of diligent employment in an Apostle, for how can he discharge St. Pauls Canons, to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, apt to teach, fit to reprove, and exhort, unless he open his lips in the great Congregation, that his mouth may shew forth the praise of the Lord. But remember that this hability was only infused into Apostles and Teachers. How shall they speak unless they be sent? Let others be contented with that monition, He that hath ears to hear let him hear. Suarez the Jesuite makes the case of the Blessed Virgin to be transcendent, that she did not only receive the power from heaven to speak with divers Tongues on this day, but she was able to do as much long before. Therefore she conversed with the Wise∣men of the East, and had skill in their Eastern Tongue, and when she fled away into the Land of Egypt with our Saviour she wanted not the knowledge of that Lan∣guage. Cajetan denies that ever she had this gift of Tongues. For to what end? It was not her part to preach unto the Gentiles. And for the coming of the Wise men of the East, my answer hath more likelihood than Suarez objection, that they brought Interpreters with them: For they asked at Jerusalem, Where is he that is born King of the Jews? And all the people understood them. Let this grace therefore be ascri∣bed only to the Apostles, and to such as in those days joyned with them in the same labour. 2. When they had these Tongues, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they began to speak. But first, they were endued with Spirit, and then with a Tongue to speak. God doth first cleanse the mind within, and then he puts his Word into the mouth of his Pastors. Unless the heart have a sincere feeling of that which it speaks, there will be a jar∣ring in the Tongue as in a Bell that is crackt, or an Instrument that is broken. Without the help of the air the Organ of the natural voice cannot speak, and without the Spirit there is no speaking in the name of God, Why dost thou take my Laws into thy mouth, since thou hatest to be reformed? The Exorcists of the Jews that had no faith, the Devil flew upon them when they began to speak of holy things, Jesus I know, and Paul I know, but who are ye? 3. Mark what an alteration the impression of the Holy Ghost makes in our very speech. Now they begin to speak with boldness, with Parthians, Medes, and Elamites, with all Comers, Jews and Gentiles. Nay, ye shall be brought before Kings, says our Saviour, yet fear not to profess my name, Dabo vobis os & loquelam. Here was a great mutation since that time, that Peter

could not hold parly with a silly Damosel but he faltred. We have tongues now adays, but certainly we are empty, and have none of this Spirit, or else we would be bolder in delivering the Message of the Lord.

Thirdly, They began to speak with other Tongues. Moses habuit linguae balbutiem, as one says; Moses that brought the Law had scarce the use of one Tongue, he confessed he was of a slow speech, and of a slow tongue, Exod. iv. 10. But the Go∣spel was not terrible like the Law, which would make the tongue of him that brought it to falter and tremble, but it is sweet upon the tongue, and full of grace were their lips that brought it. 5. Wherefore this variety of Tongues, but that all may praise the Lord as well publickly as privately in a known Language? What a tyranny it is in the Roman Church; that the Common People in the time of Mass are edified by nothing but the mopping, and nods, and gestures of the Priest. Lyra confesseth, that if their vulgar Auditors understood to what they said Amen, they would serve God better, be converted sooner, and answer much more devoutly to the words of the Liturgy. 6. When the Apostles spake it was not with the demon∣stration of humane wisdom, but with the power of the Spirit, as the Spirit gave them utterance: And yet it was not baldly and rudely performed, for my Text says, the Spirit gave them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Sententiosa & mirifica loqui, says Beza; To speak sententious and admirable matter. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, says St. Chrysostome; they were Apophthegms, and ponderous sayings which they brought forth, they spake Magnalia Dei, the wonderful works of God, ver. 11. Yet now adays that is said to be spoken by the Spirit, and nothing but that, which is fro∣thy and windy, and perhaps never a wise word spoken; and other men that have care of every word which they deliver in the sight of God, and in his name, that is studied affectation, or some such bitter censure. Whereas St. Paul requires in Titus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sound and learned doctrine, Tit. i. 9. And St. Peter, If any man speak, let him speak the Oracles of God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, rational discourses, 1 Pet. iv. 11. So our Saviour promised his Disciples, I will give you a mouth and wisdom, not a mouth only, but wisdom with it, so that all your Adversaries shall not be able to gainsay it, Luk. xxi. 15. Finally, the Prophet Isaiah speaking in the person of an Evangelical Priest, The Lord God hath given me the tongue of the learned, that I should speak a word in season, Isa. l. 4. And so to end all, let us send up our tongues of praise and thanks∣giving to heaven, to the gracious God that did send down the blessing of these Tongues to his Church upon earth. And the same Lord Jesus exalt us to his Church Triumphant, where with one song, and with one voice we shall sing glory to him for evermore. AMEN.

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Notes

• * 1.1

  Serm. 185. de Temp.
• * 1.2

  Ezek. 13.3.
• * 1.3

  Serm. 1. in Deut.