Clavis mystica a key opening divers difficult and mysterious texts of Holy Scripture; handled in seventy sermons, preached at solemn and most celebrious assemblies, upon speciall occasions, in England and France. By Daniel Featley, D.D.

THE MYSTERIE OF THE FIERY CLOVEN TONGUES. THE LXV. SERMON.

ACTS 2.3.

And there appeared unto them cloven tongues like as of fire, and it sate upon each of them.

AMong the golden rules ofa 1.1 Pythagoras so much admired by antiquity, this was one, that we ought not to speake of God without light: the meaning of which precept was not, that we ought not to pray to God, or speake of him in the night, or the darke; but that the nature of God is dark to us, and that we may not presume to speak thereof without some divine light from heaven. Nothing may be confidently or safely spoken of him, which hath not been spoken by him. In which regardb 1.2 Salvianus professeth, that hee wrote in defence of the true religion in feare and trembling. To the end therefore that the A∣postles, who were appointed to be Pastores pastorum, Pastors of pastors, and Doctors of Divinity through the whole world, might not speake of him who dwelleth in a light which none can approach unto, without light; the holy Ghost on this day cast his beames upon them, shining in the fiery cloven tongues. The tongues appeared cloven (saith Saintc 1.3 Bernard) to represent the multiplicity of thoughts, yet the multiplicity of them shined in one light of truth, and one fervour of charity, as it were one fire. There appeared

new lightnings (saithd 1.4 Chrysologus) in the aire, and the lustre of shining tongues: shining to give them light that they might know what they spake, and tongues to give them eloquence, whereby they might utter what they knew. This apparition as it was very strange, so to outward appearance also most dreadfull; for it was an apparition of a spirit, and that in fire, and this fire cast it selfe into the shape of tongues, and these tongues were cloven. Of all sights, apparitions of spirits most affright us: of all apparitions of spirits, those in fire most dazle our eyes: and never fire before seene in these shapes sitting upon the heads of any. Yet was it a most comfortable apparition, because it was the manifestation of the Comforter himselfe. The Spirit was no evill spirit, but the holy Ghost: the fire was no consuming, but only an enlightening flame: the tongues proclaimed not warre, but spake peace to the Apostles: neither did the cleaving of them in sunder betoken the spi∣rit of contradiction or division amongst them, but the diversitie of langua∣ges wherewith they were furnished: neither did the fire sitting on them, singe their haire, but rather crowne their heads with gifts and graces befit∣ting the teachers of the whole world. Let the seeming and outward ter∣rour then of the signes serve to stirre up your attention, to listen to what the tongues speake unto you, and yee shall finde the fire of the spirit at your hearts, to enlighten your thoughts, and enflame your affections, and purge out the drosse of your naturall corruptions.

Lo here

• 1. An apparition of tongues.
• 2. Tongues of fire.
• 3. Fire sitting.

• 1. Tongues cloven and floating in the aire, a strange sight.
• 2. Tongues as of fire, a strange matter.
• 3. Fire sitting, a strange posture.

Of which before I can freely discourse, I must loosen three knots which I finde tyed upon the words of my text:

• 1. By Grammarians.
• 2. By Philosophers.
• 3. By Divines.

The first is, how doth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or sedit in the singular number, agree with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or linguae in the plurall?

The second, whether was the miracle in the tongues of the Apostles, or in the eares of the hearers? For either way it might come to passe, that men of severall languages might heare them speake in their severall tongues the wonderfull works of God.

The third, how was the holy Ghost united to these tongues? hyposta∣tically or sacramentally?

The first knot is thus untyed; either that there is an errour in our copies, vitio scriptoris, writing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for α, or that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is to bee construed with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ignis, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and it sate, that is the fire, upon each of them.

The second is thus dissolved; the miracle was in the tongues of the Apostles: fore 1.5 Christ promised that they should speake with new tongues, not that their hearers should heare with new eares. Yee (saithf 1.6 Christ) shall be baptized with the holy Ghost, and with fire, not many dayes hence: and ac∣cordingly

the Apostles saw fierie cloven togues, not cloven eares; and the fireg 1.7sate upon them, it licked not the eares of their auditours. More∣over, it is evident out of the Epistle to the Corinthians, that many who were endued with the gift of tongues, might and did use it in the assembly of the faithfull, when they that heard them understood them not, which could not be if the miraculous gift had beene in their eares, and not in their tea∣chers tongues.

The third knot is thus loosened: the holy Ghost was united to these tongues, neither hypostatically nor sacramentally, but symbolically only. If hee had beene united to them hypostatically, the Apostles might and ought to adore the Spirit in them, and the fire might as truely have beene said the holy Ghost, as the man Christ to be God. Neither were the wind and fire Sacraments, because no seales of the covenant, no conduits of sa∣ving grace, of no permanent or perpetuall use. S.i 1.8 Austine thus resolveth, This fire cut out as it were into severall portions like tongues, was no otherwise united to the holy Ghost than the Dove, Matth. 3. neither of which was so assumed, as that of it and God one person consisted: the Spirit in these apparitions useth the creature, but united not himselfe unto it personally or substantially.

And there appeared. In the originall 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, there were seene: for it was no delusion of sense, but a true and reall apparition: the Apostles with their eyes beheld them, and with their tongues testified the truth of this apparition of tongues. False religions, such as the Pagan and Popish, make use of false apparitions and lying wonders, whereby they bleare the eyes, and seduce the soules of the simple: but the true religion, as it disalloweth all sophisticall arguments and false shewes of reason, so also it disavoweth all false apparitions and deceivable signes. The witch at Endor raised up a man, or rather a spirit, in the likenesse of Samuel, who never was seene after that day he communed with Saul: but those whom our Saviour rai∣sed lived many dayes if not yeeres after. Conjurers and Inchanters set be∣fore their guests daintie dishes in shew and appearance, but their greater hunger after them is an evident demonstration, that the Divell all the while fed their fancies with Idaeas and resemblances, and not their stomacks with solid meats: but our Lord when heek 1.9 multiplyed the loaves and fishes, hee gave this sensible and undeniable proofe of the truth of this miracle, both by saturitie in the stomacks of the people, and by substantiall remnants thereof in the baskets. When they were filled (saith the Evangelist) hee said to his disciples, Gather the fragments that remaine, that nothing be lost. There∣fore they gathered them together, and filled twelve baskets with the fragments of the five barley loaves, which remained over and above to them that had eaten.

Cloven tongues. The holy Ghost which now first appeared in the like∣nesse of tongues, moved the tongues of all the Prophets that have spoken since the world began. For thel 1.10 prophecie came not in old time by the will of man: but holy men of God spake as they were moved by the holy Ghost. Of all the parts of the body God especially requireth two, the heart & the tongue; the heart wherebym 1.11 man beleeveth unto righteousnesse, and the tongue where∣by he maketh confession unto salvation: the heart to love God, the tongue

to praise him. Out of which consideration the Heathen, as Plutarch obser∣veth, dedicated the Peach-tree to the Deitie, because the fruit thereof re∣sembleth the heart of man, and the leafe his tongue. And to teach us that the principall use of our tongue is to sound out the praises of our maker, the Hebrew calleth the tongue, Cobod, that is, glory, as, My heart was glad,n 1.12 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, my tongue also (Hebrew my glory also) rejoyceth. They who glori∣fie not God with their tongue, may be truly said to have no tongue in the Hebrew language: and verily they deserve no tongues, who make them not silver trumpets to sound out the glory of God. And if such forfeit their tongues, how much more doe they who whet them against God and his truth; whose mouths are full of cursing and bitternesse, direfull imprecations and blasphemous oathes? These have fierie tongues, but not kindled from heaven; but rather, as S.o 1.13 James speaketh, set on fire of hell: and their tongues also are cloven by schisme, faction, and contention, not as these in my text for a mysticall signification.

Cloven. Some by cloven understand linguas bifidas, two-forked tongues, and they will have them to be an embleme of discretion and serpentine wis∣dome: others linguas dissectas, slit tongues, like the tongues of such birds as are taught to speake; and these conceive them to have beene an embleme of eloquence. For such kinde of tonguesp 1.14 Pierius affirmeth, that the Hea∣then offered in sacrifice to Mercurie their god of eloquence; and they made them after a sort fierie, by casting them into the fire, ad expurgandas perperam dictorum labes, to purge out the drosse of vain discourses: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In the originall it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, tongues parted at the top, but joyned at the roote: and they represented (saithq 1.15 Gorrhan) the dispersion of the Apostles, which after ensued, into all countries. These tongues were not of fire, but

As it were of fire. The matter of which these tongues consisted was not grosse and earthly, but aeriall, or rather heavenly, like the fire whichr 1.16 Moses saw in the bush: for as that, so this had the light, but not the burning heat of fire. It is not said of fires in the plurall, but of fire in the singular number, because as the silver trumpets were made all of one piece, so these twelve tongues were made of one fierie matter, to illustrate the diversitie of gifts proceeding from the same spirit.

And it sate. Sitting in the proper sense is a bodily gesture, and agreeth not to tongues or fire; yet because it is a gesture of permanencie or con∣tinuance, the word is generally used in the originall for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,s 1.17 signifying to abide or reside: and so it may expresse unto us the continuance of these gifts of the Spirit in the Apostles, and may put us in minde of our dutie, which is to sit to our preaching, and continue in the labours of the mini∣strie. Givet 1.18 attendance (saith the Apostle) to reading, to exhortation, to doctrine. Neglect not the gift that is in thee, which was given thee by prophecie, with the laying on of the hands of the presbyterie. Meditate upon these things, give thy selfe wholly to them, that thy profiting may appeare to all.

Upon each of them. Whether these tongues entred into the mouths of the Apostles, as Amphilochius writeth of S. Basil, or rested upon their heads, as S. Cyril imagined; whence some derive the custome ofu 1.19 impo∣sition of hands upon the heads of those who are consecrated Bishops, or

ordained Priests, it is not evident out of the text; but this is certaine and evident that it sate upon each of them. It sate not upon Peter onely, but upon the rest as well as him: S. Chrysostome saith, upon the* 1.20 hundred and twentie that were assembled in that upper roome: those who say least, af∣firme that it rested upon all the Apostles. For howsoever the Papists take all occasions to advance S. Peter above the rest of the Apostles, that the Roman See might be advanced through him, (as Hortensius the Oratour extolled eloquence to the skies, that hee might bee lifted up thither with her:) yet the Scripture giveth him no preheminence here or elsewhere: for Christ delivereth the keyes of heaven (with the power of binding and loo∣sing) into allx 1.21 of their hands: he breathes vpon them all, John 20.21, 22. and sendeth them with as full commission as his Father sent him. All their names shine in they 1.22 foundation and gates of the heavenly Jerusalem: and here in my text fierie cloven tongues sate upon each of them.

And there appeared unto them, &c. As in the Sacrament of Christs bo∣dy, so in these symbols of the spirit we are to consider two things.

• 1. The signes, or outward elements.
• 2. The thing signified by them.

Of the signes yee have heard heretofore: hold out, I beseech you, your religious attention to the remainder of the time, and yee shall heare in briefe of the thing signified by them. Miracles for the most part in holy Scripture are significant: the cloudie pillar signified the obscure know∣ledge of Christ under the Law, the pillar of fire the brighter knowledge of him in the Gospell; the renting of the veile at the death of our Saviour the opening of the way to the Sanctum Sanctorum, into which our high Priest Christ Jesus entred after his death, and there appeareth for us; the curing of all bodily diseases by the word of Christ, the healing of all spiri∣tuall maladies by his word preached. Now if other miracles were signifi∣cant and enunciative, how much more this of tongues? Verily he hath little sight of celestiall mysteries, who cannot discerne divine eloquence in these tongues, diversitie of languages in the cleaving of them, and knowledge and zeale in the fire. As S. John Baptist was, so all the dispensers of Gods my∣steries ought toz 1.23 bee, burning and shining lamps; shining in knowledge, burning in zeale.

There are three reasons assigned by learned Commentators, why the Spirit manifested himselfe in the likenesse of fierie tongues.

1. To shew his affinitie with the Word, such as is between fire and light: the Word is the true light, that enlighteneth everie one that commeth into the world; and here the Spirit descended in the likenesse of fire.

2. To shew that as by the tongue wee taste all corporall meats, drinks, and medicinall potions: so by the Spirit wee have a taste of all spirituall things.

3. To teach us that as by the tongue wee speake, so by the Spirit wee are enabled to utter magnalia Dei, the wonderfull works of God, and the mysteries of his kingdome: It is not yee thata 1.24 speake (saith our Saviour) but the Spirit which speaketh in you, which Spirit spake by the month of the Pro∣phets that have beene since the world began. Our mouthes and tongues are but like organ-pipes, the breath which maketh them sound out Gods

praises is the Spirit. And those that have their spirituall senses exercised, can distinguish betweene the sound of the golden bels of Aaron, and of the tincklingb 1.25 Cymball S. Paul speaketh of: for sacred eloquence consisteth not in the enticing words of mans wisdome, but in demonstration of the Spirit and power. The fire by which these tongues were enlightened was not earthly, but heavenly, and therefore it is said,

As of fire. Christ three severall times powred out his spirit upon his Apostles; first,c 1.26 Matthew the tenth, at their election and first mission: the second isd 1.27 John the twentieth, when he breathed on them, and said, Receive yee the holy Ghost: and thirdly, in this place. At the first they received the spirit of wisdome and knowledge: at the second, the spirit of power and authority: at the third, the spirit of zeale and courage.

As many proprieties as the naturall Philosophers observe in fire, so ma∣ny vertues the Divines will have us note in the Spirit given to the faithfull: they are specially eight; Illuminandi, of enlightening: 2. Inflammandi, of heating: 3. Purgandi, of purifying: 4. Absumendi, of consuming: 5. Li∣quefaciendi, of melting: 6. Penetrandi, of piercing: 7. Elevandi, of lif∣ting up, or causing to ascend: 8. Convertendi, of turning. For darknesse is dispelled, cold expelled, hardnesse mollified, metall purified, combusti∣ble matter consumed, the pores of solid bodies penetrated, smoake raised up, and all fuell turned into flame or coale by fire.

• 1. Of enlightening, this Leo applyeth to the Spirit:
• 2. Of enflaming, this Gregory worketh upon:
• 3. Of purifying, this Nazianzen noteth:
• 4. Of consuming, this Chrysostome reckons upon:
• 5. Of melting, this Calvin buildeth upon:
• 6. Of penetrating, this S. Paule 1.28 pointeth to:
• 7. Of elevating, this Dionysius toucheth upon:
• 8. Of converting, and this Origen and many of our later writers run upon.
  • 1. Fire enlighteneth the aire, the Spirit the heart:
  • 2. Fire heateth the body, the Spirit the soule:
  • 3. Fire purgeth out drosse, the Spirit our sinnes:
  • 4. Fire consumeth the stubble, the Spirit our lusts:
  • 5. Fire melteth metals, the Spirit the hardest heart:
  • 6. Fire pierceth into the bones, the Spirit into the inmost thoughts:
  • 7. Fire elevateth water and fumes, the Spirit carrieth up our medi∣tations with our penitent teares also to heaven.
  • 8. Fire turneth all things into its owne nature, the Spirit converteth all sorts of men, and of carnall maketh them spirituall.

These operations of the Spirit, God grant wee may feele in our soules, so shall we be worthy partakers of Christ his body, and by him be sancti∣fied in body and soule here, and glorified in both hereafter. To whom, &c.

Notes

• a 1.1

  Cael. Rodig. lib. antiq. lect. Nunquam de Deo sine lu∣mine loquen∣dum.
• b 1.2

  Salv. de gu∣bern. lib. 1. Tanta est Ma∣jestatis sacrae, & tam tre∣menda reve∣rentia, ut non solùm illa quae contra re∣ligionem no∣stram dicun∣tur horrete, sed etiam quae pro religione ipsi dicimus cum grandi metu dicere debeamus.
• c 1.3

  Bernard. serm. de Pent. Sunt dispertitae linguae propter multiplices cogitationes, sed earum multiplicitas, & uno lumine veritatis, & uno charitatis fervore fit tanquam ignis.
• d 1.4

  C••rysol. serm. de Pent. No∣va lucis fulgu∣ra corusc••runt, & micantium splendor lin∣guarū: igneae ut scirent quod loquerentur, linguae ut lo∣querentur quod scirent.
• e 1.5

  Mark. 16.17.
• f 1.6

  Act. 1.5.
• g 1.7

  1 Cor. 14.2.
• i 1.8

  Tract. 99. in Johan. Non magis ad unitatem personae spi∣ritui sancto hic ignis fuit conjunctus, ut ex illo & Deo una persona constaret, quam colum∣ba, Matth. 3. ista enim fa∣cta sunt de creaturâ servi∣ente, non de ipsâ dominan∣te naturà.
• k 1.9

  Joh. 6.10, 11, 12, 13.
• l 1.10

  2 Pet. 1.21.
• m 1.11

  Rom. 10.10.
• n 1.12

  Psal. 16.9. & 30.13 & 57.9. Buxtorph. E∣pit. radic.
• o 1.13

  Chap. 3.6.
• p 1.14

  Hieroglyph. l. 33.
• q 1.15

  In Act. Quia in proximo debebant di∣vidi in omnes terras.
• r 1.16

  Exod. 3.2.
• s 1.17

  Chrys. in Act. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• t 1.18

  1 Tim. 4.13, 14, 15.
• u 1.19

  Lorinus in Act. c. 2.
• * 1.20

  Chrys. in act. c. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• x 1.21

  Matt. 18.18. Whatsoever ye binde on earth shall be bound in heaven, and whatsoever yee loose on earth shall be loosed in heaven.
• y 1.22

  Apoc. 21.14.
• z 1.23

  Bernard. in verb. Christi. Ille erat lu∣cerna ardens, & lucens; lu∣cere vanum est, ardere parum, lucere, & ar∣dere perfe∣ctum.
• a 1.24

  Matt. 10.20.
• b 1.25

  1 Cor. 13.1.
• c 1.26

  Vers. 1.16.
• d 1.27

  Vers. 22.
• e 1.28

  1 Cor. 2.10. The Spirit searcheth all things.