Ekthesis pisteōs, or, An exposition of the Apostles Creed delivered in several sermons by William Nicholson ...

The Descent of the Holy Ghost.

Acts 2.4.

And they were all fill'd with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.

THis beginning of Miracles Jesus did after he was gone up on high, and shew'd forth his glory. The first wonder he did on earth, was the con∣version of water into wine; and the first Miracle he shew'd from heaven, was the change of the Apostles, men by education and condition insipid and weak as water, into eloquent and wise men. That in him was a powerful, this a gracious part: For grace like the soul in man, is Tota in toto, and runnes through every part of this verse. In the first Limb there is Gratia infusa; In the next Gratia effusa; in the last terminata. The Apostles were fill'd with the Spirit of grace, there is the infusion: They spake with other tongues, there is the effusion: But it was not what they pleased, but what the Spirit did dictate, there we have the limitation or restraint.

Fill'd they were, and they were all fill'd, and that with the most precious gift that ever was bestowed upon man. The gift was a general gift, all had their share; All, not coll••ctivè, but distributivè, every one was full of it; It sate upon every one of them. The gift was a worthy, a precious gift; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, graces of sanctification, and endowments for execution of their function were conferr'd with it; at once they were made good and able Men.

The points then are as many as the Comma's in the verse.

• 1. The first is how and with what the Apostles were gifted and quali∣fied before the exercise of their function, They were fill'd with the holy Ghost.
• 2. The next, the use to which they put these gifts and graces; for being in∣wardly fill'd, outwardly they began to express it. The fire that descen∣ded, flamed out, They began to speak.

In them was boldness, and elocution.

• 1. Boldness; for whereas before they were fearful and durst not, now they are bold and confident men, they began to speak, and vouch their Master. They began now, but they never gave over after.
• 2. Elocution; for whereas before they were ignorant of speech, and could not, now they became Eloquent, and had the tongue of the Lear∣ned given them, abilities to express their Commission in any lan∣guage, They spake with other tongues.

3. The last point is, that though they were ready, able, eloquent, yet there was a restraint upon them, they might not, nor did not preach themselves, and their own ends; not out of faction, nor yet fashion. Both matter and manner was regulated; all was done, As the Spirit gave them utterance.

1. The were filled with the holy Ghost.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Spirit or Ghost is the Subject. Holy the Atttibute, before then we go any farther, necessary it is that we enquire about that because there be that oppose and deny his Deity, and labour to make the world beleeve, 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 relie 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 pleas'd 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 〉〈 in non-Latin alphabet 〉, of the same Essence with the Father, and the Son, and with them to be beleeved, 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 〉〈 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 lye to the Holy Ghost, thou hast not lyed ••o men, but to God. God then the Holy Ghost is, which nor goodnesse, nor piety, not any other other affection are ever call'd.

2. 〈 in non-Latin alphabet 〉〈 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 guids 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. Adde to this, that he may be blasphe∣med, grieved, have despight 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 〉〈 in non-Latin alphabet 〉, for those impulses, motions and spiritual gifts that come from him, whether administrations, or operations, for these di∣versities 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 〉〈 in non-Latin alphabet 〉, his energetical power; that he descended in a visible shape upon them, demonstrates his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his existence and personality, that he was able to make them speak divers tongues 〈 in non-Latin alphabet 〉〈 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 con∣stantly in other places, Holy, which is a distinguishing terme: Holinesse being essential to him, and to no other, and from him derived to other. For he is cal∣led 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 Holinesse in Saint or An∣gel. All Holinesse in a creature being a ray or effusion of this sanctifying Spi∣rit, 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 work∣ing 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 mens elbows. The spirit of giddinesse, which brings in all errours. The spi∣rit of lying, which maintains them. The spirit of slumber, which lulls them asleep in wickednesse. The spirit of malice, which teacheth bitter things. And the spirit of perversnesse 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 Gods 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 roome left for this unholy spirit, nor any of his train. The vaine∣glory of the world doth not seduce it, the softnesse of the flesh doth not be∣witch it. The man is not made giddy and turn'd round with every errour: nor will defend what is not true by lyes and fallacies. He will never snort in sinne, nor commit malicious wickednesse, much lesse perversly, 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 fill'd their memory, their understanding, their will, their affections with his gracious endowments; and these were of two kinds.

1. Either 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Gratiae gratum facientes, properly call'd 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 call'd Media salutis immediata, the nearest meanes 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 fill'd.

2. But besides these there be 〈 in non-Latin alphabet 〉〈 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 prophe∣cy, power to work Miracles, eloquence, knowledge in Church-government &c. being all peculiar favors, with which at this time these prime Bishops were fill'd.

The former like those common benefits of aire and water, elements abso∣lutely necessary for the sustentation of mans life, are bestowed upon all Gods Saints. But these later like precious Jewels and choise 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 Saviour did both to the eare and eye express a real donation, and they at that time receive nothing.

We may then safely judge, that with Christs breath the Apostles at that time re∣ceived the power of Order, by wh••ch they had a special and immediate Commis∣sion for the execution of those Sacred Services, in which others (except by Au∣thority derived from them) may not intermeddle; as also the power of Ju∣risdiction to exercise their former faculties, where, when, and over whom they pleased, without assignation of City, or Province. The former exhibi∣ted 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 fill'd with Gifts and Graces for the confirma∣tion 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 Com∣mission, now their Dotation; what before was promised, is now fully perform∣ed. Adest Spiritus sanctus cumulans sua dona, non inchoans: Our Saviour 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 warme breath, but now in the measure of fiery tongues. The same Spirit that entred 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 dwel't all the Fulness of the God∣head 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 in∣tents 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 mans, 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 every one 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 fill'd; but the A∣postles were abundantly fill'd with it, because of the work to which they were set apart, which was, The joynting of the Saints, the work of the Ministery, the edifying of the body of Christ.

In a word, the Fulness of Christ, was the fulness of the Cistern; the ful∣ness 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 oyntment poured upon the head of our Aaron, that first ran down to the beard, and after descended to the very skirts of his cloathing; upon the Apo∣stles, 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 Gar∣ment: And then upon us like oyntment, which the farther it flows, the thin∣ner it alwayes is.

But I return to the Apostles, who were filled with this holy oyle; shame then upon that gross conceit of those old giddy Gnosticks, that the Apostles knew not all requisite truths; and therefore Valentinus with his Followers, were appointed to be Emendatores Apostolorum, the Correctors of the Apo∣stles; a blasphemy encreased by the Father of the Manichees, who two hun∣dred and sixty years after Saint Luke had written that the Apostles were fill'd from above, affirmed, that Christs promise to send the Comforter, was made to him, viz. Manes, that by his illuminated brain the world might be in∣structed.

An Errour and Phrensie 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 Scri∣ptures and Apostolical Writings, are but a dead letter, except out of their mouths. Quod superest, vos valete & plaudite, imo quod sup••rest, vos audite & projicite. For who that is not so mad as Manes, can think they were igno∣rant, 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 Pauls 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 com∣mands, K••ep the Ordinances, as I delivered them unto you? No question these high-flown men are in higher favour, than those who were Legati à latere, who were his Legates, and inseparable Friends, in Comitatu, Convictu, Discipu∣latu, (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, remem∣bers them of a faculty dated and signed to them in particular to know myste∣ries, yea, the secrets of the Kingdom, admits John to lean upon his bosome; as if he meant to expectorate, and lay open his whole heart to him; gives to Pe••er, and the rest, power to binde 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 Saviour must be thought to be but dark Guides, in com∣parison 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 dis∣cern betwixt matters of Fact, and points of Faith! For clear it is, that this was Vitium Conversationis, non Praedicationis; Saint Peters Errour 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 alledge, were of some moment. Till then, we will hold that for an unremoveable 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 fill'd with the Holy Ghost.

4. All. All fill'd.

For the Proposition is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which yet may not so convenient∣ly be understood C••ll••ctivè, as if the fulness of Grace had been conferred jointly on the whole Corps; as Distributivè, 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 〉〈 in non-Latin alphabet 〉, All i•• the Text, is in the Verie before, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, each of them; every one of those that God had made choice of to be Witnesses. These gifts then with an equal hand, were bestowed upon these his Embassadours, because they were every one of them to execute the same Message; and therefore as before they were equally empowred in the Com∣mission, so now they were equally en••bled for the execution of it; their pow∣er then, nor their gifts now, were not dependent, or derived from any one th••t was superiour in their Colledge; but power and gifts were immediatly 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 honour, 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 fulness 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 Honour; for which he might have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the first place in their Assem∣blies, 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 Apostolick Of∣fice, 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 exe∣cution 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 〉〈 in non-Latin alphabet 〉, as Kings over Subjects, so to Domineer over Gods Flock? Sure I am that humble servant of C••rist, Saint Peter, whom 〈 in non-Latin alphabet 〉〈 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 Gods inheritance, never aspired to the state of a Monarch.

It was no doubt fresh in his memory, that the whole Colledge were cho∣sen 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 gene∣ral; 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 Successours 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 Lan∣guages the wonderful Works of God; this they began with, so soon as,

5. They began to speak.

But I pray observe, that they began not to speak before they were filled. Here was an infusion of the Spirit, before there was an effusion; repleinshed they were first, and then they empty; which methinks, should shame the Speakers of this Age, had they not impudent Fore-heads, that cannot blush, who step up, and speak before they are full. Full, did I say? nay, altogether empty; empty of wit, empty of wisdom, empty of ordinary reason, empty of common discretion; I had almost said, empty of honesty, and morality; I am sure, empty of good education and learning.

'Tis an evidence of their folly, that they ply the Cocks too fast, and then you may be sure that the Cistern cannot be full. Wise men will be fill'd to the brim before they draw out; but these Taps, though there be only a little dregs and faeces in the bottom, will be sure to let it out; which they have made so evident, that now no rational man, except forced, or feared, will taste of their water. I call'd it right water, jejune, weak, cold, flashy stuffe; it hath no life, nor heat, nor any quality of the Spirit in it; even their own Proselytes begin to disrellish it. This, this is the effect, when men will begin to speak before they are full, fill'd with Wisdom, fill'd with Eloquence, as were the Apostles, which was the reason they began to speak.

2. They began 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to speaek; for I refer 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to their tongue; as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the next clause to the matter they spake; so that they spake all Languages expeditè, readily, plainly, intelligibly, not in a drawling and lisping fashion, mistaking words and accents; which is another Argument, that these gifted men are not taught to speak by the Spirit, their tongues are so slow, their mistakes of words so many, their false accents so gross. Who can but smile to hear a tongue draule out at length Metaphó-ra, & Synecdó-ches? Who can choose but call to minde the lispings of children, and the confusion of Languages at Babel, when he hears the stammering English that falls from their lips? Is such Barbarisme like the propriety of language in which the A∣postles expressed themselves? What they spake came from their tongues so clearly, that the hearers heard them speak in their own tongues, proper words in a proper Dialect. The miracle then lay not only in the variety of Langua∣ges which they spake; but that on a sudden they should without any mistake, hesitation, or ridiculous pronunciation, or Tone, speak these Languages so clearly, and distinctly, which by length of time, long practice, and conver∣sing with any Nation a stranger shall hardly attain to: This then I reckon a part of the miracle, that in a moment they could 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 speak so readily, so tunably.

3. Next they were no sooner fill'd with the Holy Ghost, but presently by diverse tongues, and external actions, they gave signs of the life they had re∣ceived. For he that is full of the H••ly Ghost, is presently turned into another man. Though he were luke-warm before, yet he is now fervent; though fearful before, yet now valiant. Miratur, se tunc esse quod non erat; miratur, se tunc non fuisse quod est. He wonders that he should be now, what he was not; and he wonders again, that then he was not, what he is now.

For as by experience we find true, so soon as the soul is infused into man, he instantly receives life, and with it external and vital motions; so when this good Spirit fills the mind, presently the life of the Spirit begins to ap∣pear by outward actions, at our hands, our eyes, and our tongue especially. Whence the Apostles being fill'd, could no longer contain; but not being content in the Hebrew and Syriack, in all other tongues then necessary, they set forth the wonderful Works of God; but of this particular I spoke before in the Cloven tongues, whither I remit you.

4. Lastly, in that they began to speak, take notice of their boldness: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Lord, what a strange change was here? and how sudden! Of Fishermen, they were become Preachers; from Fishes turned to Tongues; of ignorant, eloquent; of timerous and fearful souls, bold and couragious Champions for their Master; where the Spirit of God is the Tutor, the Lesson is no sooner taught, than learned: New creatures we find here both in heart and tongue; in heart, for they bustle not for the right and left hand; they dispute not who shall be the greatest. In Tongue, for he that denied, and forswore, dares not only think well, but speak out what he thinks of his Master; he now spake with another tongue. Every man will be ready to open his mouth when there is no danger; but to oppose for, and main∣tain the Truth to the hazard of the teeth, is a labour proper to him alone, whose tongue is enflamed from heaven. For th••s the three children were content to enter the flames: For this the Apostles receive blowes, and rejoyce in them: For this the Army of Martyrs fry, and preach at the stake. These were all prodi∣gal of their own blood, that they might be thirsty of Gods glory, being resolved to dye rather any kind of death, than Christ should lose the least scruple of Ho∣nour by their Cowardize. The Apostles, as the Generals, led the way; of whom but one dyed morte suâ, a natural death; and the whole Army of Mar∣tyrs as stoutly followed; for they went as willingly to those torments, as if they had no bodies for the fire to roast, nor yet blood for the Beasts and Whips to let out.

I admire and envy the couragious zeal, and zealous courage of those reso∣lute souls, who could find nothing to hate but themselves: Not their enemies; for they prayed for them: Not the Executioners; for they forgave them: Not the Flames and Beasts; for they embraced them. Their own lives and bodies a man would think, were their sole burden, because they kept them and their God asunder. And least they should be dissever'd any longer, willing they were to lay down their burden in the flames, that so with Elijah, they might ascend as it were, in a fiery Chariot into heaven.

When, and how the Holy Ghost was given, you have heard, and the effects which it wrought, that the Apostles were filled with it, that their Cup did o∣verflow; they were so filled with his gifts and graces, that they could not but speak the things which they had heard of Christ, and seen; they were now like the Wine which had no vent; and like the new Bottles that burst; they spake with other tongues, yet with this restraint upon them, that it was quid, quan∣tum, & quomodo spiritus dabat, for matter, extent, manner,

6. As the Spirit gave them utteran••e.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Prout Spiritus dabat eis elobui. Tremel. & Vulgar. Prout Spiritus dabat eis effari. Beza.

But the Original is far more Emphatical, and we want a word in other Languages to express it; for it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies to speak Apo∣thegmes; so that as the Greek Scholiast observes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, those words that came from these tongues were short, sharp, and weighty sentences. In this Clause then observe these two things.

• 1. The Quid, the matter which they spoke, Apothe••mes.
• 2. The power by which they spake; guided they were not by their own wit, or their own will; they had the Direction and Orders from the Spirit.

1. The Spirit gave them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

There came no vain, light, frothy words from their lips; but such as were full of Purity, Perspicuity, Dignity, and Majesty, which are the Ornaments of Elocution. And for the matter vested in these words, it was Grave, not Trivial; Serious, not Sordid; Principles of Faith, and not Rules for Facti∣on; Rules for a good Life, and not Homilies to corrupt good Manners. Do you wonder why I use these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉? it is, because the Doctrines of many men now adayes are no Apothegmes, and their Uses for the most part Cor∣ruptions.

For an Apothegme is a short, but wise saying, in few words containing a world of matter, which Plutarch likens to a Ceremony in Religion, that promiseth very little or nothing at the first sight, but more narrowly looked in∣to, is full of deep mysteries: Such do not use to fall from Fools, but Wise men, whom Posterity hath so Reverenc'd for these sententious Aphorismes, that they preserved them as little Jewels, when they cast aside whole Mountains of Rubbish and Stones, not doubting to teach, that some of them came from heaven.

E Caelo descendit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Nosce teipsum.

These adde life, beauty, light to any speech; and being artificially placed, are like a Diamond set in gold, which makes the Ring more rich, as these the Ser∣mon: But you must know, that it is not for every Bungler to set a precious stone; nor for every mean wit to insert as he pleaseth these Apothegmes; no, though they be taken from Peter, or Pauls lips; which some Bunglers un∣dertaking to do, they by their rude and unskilful placing them, please as much as the Asse, that took up the Harp; or Thersites, when he grasped the Scepter. 'Tis well observed by Fabius, that there is nothing more ridiculous in use than an Apothegme, if it be not aptly, add pecently plac'd; for that will befall him that affects it, which happens to a pretender in Musick; in which Art, he who shews not himself an excellent Artist, grates the Ear, and becomes ridiculous.

From which the Apostles were, no men further removed; for as they spoke Apothegmes, so they knew where to place them; I will give you an instance in one or two: Whether it is fit in the sight of God to hearken unto you, more than unto God, judge ye. And again, God is no respecter of persons: And yet again, I•• is more b••essed to give, than receive: And yet every good gift, and every perfect gif•• is from above. Infinite it were to insist upon these! especially Saint Paul, who is short in his words, but rich in his senten∣ces; and how was it possible it should be otherwise, since they spake

2. As the Spirit gave them utterance?

For as the matter, so also the manner is from the Spirit too; as he directs what, so also he teacheth how to speak▪ Now so much is confessed by every private spi∣rit, who presmptuously make the Spirit of God the Author of whatever they ut∣ter; their plea is, They are the simple, and the simple God hath chosen▪ I Thomas, or I John disallow this, renounce that; we know that we are of God; and he that heareth God, hears us; we are of the Brethren, we the Godly, we the sole Saints, others are of the World, Time-servers: No matter then, though the wicked count us with the Apostle, Mad; for we know we sp••ak the words of truth and soberness; what we deliver, smells not of any profane Lamp; but datur in illâ horâ, is given and uttered in the self-same houre.

This conceit hath been most prevalent & ••ost pernicious. For whereas Divine Authority is of that command••ng power, that without any more question, Ait, Aio; Negat, neg••; let it appear that God saith it, and I say it also; that he d••nies it, and I deny it; such private spi••its to gain Assent and Followers, like the old Ʋalentinians, Praesumptionem appellant Revelationem, Charisma Ingenium; every presumptuous opinion they call a Revelation; and an Abor∣tive of their own Brain, a Gift of the Spirit.

But D••arly Belov••d, give not cre••it to every spirit; for there be but two wayes by which the Spirit of God leads into all truth; Extraordinary, and Common. The first we call Reve••ation, the last Reason. If then the Spirit of God by such immediate Revelation hath discovered to any the secrets of Christs Kingdom, they must be all Prophets: But if by the strength of Rea∣son and D••scourse, they shall go about to establish what they teach, their Me∣dium must upon necessity, by which they will prove this, be fetch't out of the Scripture already revealed: And then it must be the soundness of that Col∣lection, not the heat and zeal with which it is prest, that must declare that opi••ion to be taught by the Holy Gh••st; whose gifts and graces do so naturally tend unto common peace, that where such singularity is, they whose hearts it possesseth, ought strongly to presume, that God hath not moved their hearts to think such things as he hath not e••abled them invincibly to prove.

2. I am not ignorant, that the Zelots of Rome have cast this Dirt in the face of all the Reformed Churches, that we give the Reins to every Idiot by a secret illumination to judge the Church; which we do not, or ever did; but they forget all this while, that their own house is of glass, and th••t the least returned pibble may break it.

For can there be any spirit more private than that of one man? and yet with them one is made the sole infallible Judge; one is virtually the whole Church: He hath Coeleste Arbitrium, an heavenly judgem••nt, cannot erre E Cathedrâ, out of the Chair; if he follow the Ancient Councils and Fa∣thers, say the old; but whether he use means and diligence or not, say their new D••vines; for otherwise say they, any man might call in question his Conclusions, not being fully assured, whether the Pope had used that search and diligence in his determinations which he ought: Hence they teach, that the Spirit of God doth infallibly assist him in the conclusion, but not in the premises; and therefore he can make something of nothing, extra jus, con∣tra ••us, supra ••us. Fetch a sense out of Scripture, as easily as an Alchymist can extract gold out of a pibble; all this, and much more, because the Spi∣rit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, will be his Guide, and give him utterance. Thus they who so much declaim against, advance a private spirit: Thus they abuse the promise of Christ to their advantage, his inspirations are pleaded as strongly to uphold the Popes Decrees by them, as by our New-lights for their Euthusiasms.

Again, can any Church be more particular, than that which is confined to one Diocess? Either the seven Churches of Asia were Catholick Churches, or Rome is not: Or, the four Oriental Patriarchs, Oecumenical Bishops, or the Popes holiness is none. For were their Decrees the Canons of pri∣vate Churches, and are not his? who in their Patriarchs had as great power given them by the Canon of the Nicene Council, as he had in his; as much as we yield them, we dare grant him; more we cannot.

I know the Evasion, the Catholick, and Church of Rome, are terms convertible; and therefore what Prerogatives God bestowed upon one, he bequeathed also to the other. Baculus in angulo; excellent Sophists, to argue from Catholicisme of Doctrine, (were it granted them) to Catholicisme of Jurisdiction. So, if I mistake not, any private Conventicle, maintaining in all points Catholick Doctrine, might assume to it self the name of the

Catholick Church: Which to affirme, what were it else but to take some live Coals out of the Embers of Dona••us, whose conceit was, that the Church remained only in his Party, in his Conventicles? This he termed the Catho∣lick Church, not from the Universality of People or Nations; but from the right use of the Sacraments, the purity of Doctrine, Discipline, and the un∣spotted life of the Professors.

Papam deni{que} compara cum Donato; Aut utrum{que} putabis esse verum; Aut utrum{que} putabis esse fictum.

The Name forsooth Catholick only to be assumed by him and his followers; no God, no Religion, but with them; no Sacraments, but such as are con∣secrated by a Priest of their ordaining. Sanctity, a mark peculiar to their Church alone; and that which is most arrogant, that the Spirit of God speaks only by their lips. A Cretian is not more like a Cretian; an Egg to an Egg; or a Fig to a Fig, than in these assertives the Romanists are to our Novelists, against whom they inveigh so bitterly, but yet justly for their private spirit. Well it is yet, that at last it hath been confessed, that the contention ought to be laid aside, and they with the Orthodox Protestants ought to joyn to beat down Pract••cal Atheisme, which hath like a Torrent over-spread Chri∣stendom, taking a great part of its rise from these bitter quarrels about the claims to the Spirit; of all which disputes I shall say, as that great Eras∣mus confessed of himself, that he arose from the reading of the Schoolmen irritatior ad contentionem, but frigidius affectus ad virtutem: He was warm∣er and fitter for a contention, but much colder to Piety and Devotion; which is the very effect that this wrangle hath wrought in most men at this day.

To compose then all differences, and inflame true devotion indeed, well it were, that on all hands men would adhere to that which they are sure that the Holy Ghost hath uttered, and not what they imagine he spake. The Re∣cord is extant, and to it men shall do well to take heed as to a light that shines in a dark place. The place in which we live is but dark, and the errour of opinion, and practice of impiety may easily seduce a well-minded man; in which distraction and darkness is any man desirous to guide his feet in the way of peace? then let him take what the Spirit hath plainly by the Prophets, E∣vangelists and Apostles uttered for his Guide; and setting aside all that may be cavill'd about, he may safely, without errour, and notorious wickedness, arrive at the place of happiness, without errour in the principles of the Oracles of God; that is, in the fundamental points of Faith, which essentially con∣stitute a true Church, and a true Christian; for these are clearly and evidently set down in those words, that we are sure that the Holy Ghost hath utter'd; and then again, without notorious wickedness; for that is the end that the Spirit hath uttered the words, That a man might receive the instruction of wisdom, justice, and judgement, and equity; to give subtilty to the simple, to the young man knowledge and discretion.

Other Rule of Faith and Manners we know none; but because that of Ambrose is undoubtedly true, that Veritas à quocun{que} dicitur, à Spiritu sancto profecta est. Truth, by whomsoever utter'd, is from the Holy Ghost; there∣fore we honour Truth, though it proceed from the mouth of man, a man not immediatly inspired to utter it, as were these tongues. Traditions we em∣brace, so they have grey hairs, universal consent, and an harmony with what the Apostles utter'd to plead for them; but not pari pietatis affectu, not with an equal Reverence with the Apostolical Writings. Let the Fathers of Trent answer for that; these I say we receive, yet not ad

fidei 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, t•• lay a foundat••on for any point of Faith, but only for moral practice and discipline. Humane Arts and Learning we honour as a necess••ry help to understand the Language, the Art, the power in which these words were uttered, and a notable instrument 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to divide them aright to every one of the houshold. Learned and ancient Expositors we follow, as those who have brought great light to the Apostles Apothegmes; yet with this proviso of the Florentine Council, so that their Lamps be lighted ex in∣trinsecis, from the A••ostles torches. A••l these we admit as helps, not as foun∣dations on which to build our faith, because every rule of faith must be certa & Nota, certain in it self, and known to us, as this was; uttered, that it might be known, and by the holy Ghost, who cannot lie, that it might be cer∣taine.

My speech hastens, and your at••en••ion I know calls for a conclusion. Au∣dite seculares, comparate vo••bs Biblia animae pharmaca. Hear O you peo∣ple, get you Bibles the best physick for your souls, in which you shall read what these holy men of God said, as the Sp••rit gave them utterance. But hear you again, not to lie in your h••uses covered with dust, but to read and learn by; Not to make Collections and inferences, when you and they are alone in a corner, but to settle you in those things you are taught. Search these Books with prayer, with humility, with sobriety; for in these God hath vouchsafed to speak to you. Those books which carry the titles of men, yet are the words of God, this place proves it evidently; for being filled with the holy Ghost, they spake as the Spirit gave them utterance. They began now, and so they continued.

Now out of these books it is, that we fetch all the good lessons we teach you; our water is from their springs, our li••ht from their fire. And cursed be that tongue that brings any other. And so long as we prophesie according to the Analogy of Faith, to despise us, is to despise the Spirit by which they spake; and to hear us, to hearken to that Spirit that gave them utterance. For be it that we be Scribes and Pharisees, as I know the world thinks no better of us, yet we sit in Moses chair, and what we teach agreeable to the Law and Go∣spel, that you are bound to observe and do. Quod D••us p••r sacerdotes suos facit, ipsius potestas est. What God does by his Priests, is his own power.

Ay, but say some, if Christ or an Angel from heaven sh••uld preach to us, then we would hear; but when poor silly men like our selves speak, what mat∣ter is it, what they say? But know, that this is the impious speech of a pro∣fane heart. For, if Christ himself should speak from heaven, he would deliver no other Truth. And yet when he spake in his own person, had he any more regard? any better audience? He is madde, say they, why hear ••ou him? When those, to whom the Spirit gave utterance, were they of any g eater re∣pute? Their doctrine to the wise was the foolishnesse of preaching. And they themselves 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, held for no other than Bablers.

As for those blessed spirits, should they at this hour be sent f••om heaven, they would b••ing but the same doctrine; should they bring any o he••, they must be accursed. It was the goodnesse of God then to man, to make men to be as gods to us, to send this heavenly treasure to us in earthen vess••ls, that when the Embassadour was a man like to our selves, out of the affectio•• we beare to our own image, might grow in love wi••h the message. Doth any ••an reject the flowre for the huske, the wheat for the chaffe? or is your gold the lesse set by because preserved in the skin of some dead beast? Out of question you will taste no Wallnuts because the kernel is matur'd in the womb of a sowre and bitter rine, and refuse your drink, because the vessel is of wood or lea∣ther. Go to then, despise this bread of life, because we present it w ••n un∣clean

hands: reject this word of God more precious than fine go••d, because we bring it to you in a body subject to mortality; disesteem this water of life, because we offer it in an Earthen Vessel: So you know withall, That if the word spoken by Angels was stedfast, and every transgression and disob••dience received a just recompence of reward: How shall you escape, if you neglect so great salvation, which at first was spoken of by the Lord, and was confirmed unto us by those that heard him?

That the Holy Ghost descended upon the Apostles, it was for you; that he gave them the g••ft of utterancce, it was for you; that he taught them all truth, it was for you; that he directed their fingers to write it, it was for your sakes; not for your sakes alone, but for you with others; as every drop of blood purified in the Liver, may be as well belonging to the Foot, as the Head; for the tenor of the words are, the common ••alvation; to which we that live now, have a title and interest, as well as the best and greatest who liv'd then, and may as justly claim, as the poorest man living may challenge and draw in an equal portion of the Aire with the greatest Monarch.

And that Spirit which was mighty in the Apostles, hath at this time given me the gift of utterance to tell you so. My tongue would cleave to my gums, had not he opened my mouth, and my words would be no other than Addle speech, did not he put life and truth into them: Despise not then what is spoken for my meanness, but hear it, lay it up as the Word of God; look not upon the Earthen Vessel, but think upon the Treasure; 'tis the choicest Jewel that ever God bequeathed to man; Depositum Ecclesiae, that rare riches which God deposited in the hands of his Church. Buy it, beg it, get it, purchase it; for there is no other way to heaven, but what it shews; no o∣ther guide in the way, but this. And therefore if your faces be bent thither, search after this old way, take this for your Director in the way; for then you shall safely arrive at the end of your way, where alone you shall have rest and ease. All other things in the world have their growth and fall; only the Word of the Lord remains for ever. If you hearken to it, and be a willing people, it will make you Saints on Earth, good men, and good women in this World; and after you have deposed your bodies of flesh in the Grave, it will be the means to mount your souls to heaven; where you shall be Saints in glory, bearing a part in that Angelical Anthymne, Glory and Wisdom, and Thansgiving, and Honour, and Power be unto him that sits upon the Throne, and un∣to the Lamb for evermore. Amen, Amen.

Notes

• Joh. 2.
• Psal. 139.7.
• 1 Cor. 12.4.5, 6.
• Isa. 57.19. Isa. ••0.4.
• Ephes. 2.2.
• 2 Kings 22. Rom. 11.
• John 20.22.
• Tertull. de pre∣script. cap. 20.
• Leo. Hom. 3. de Pentec.
• Col. 2.9.
• Ephes. 4.7.
• 2 Cor. 12.9.
• Ephes. 4.12.
• August. in Psal. 132.
• Tertull. de prae∣script. cap. 22. Iren. lib. 3. cap. 1
• August. de util. credend. cap. 3.
• Tertull. adver∣sus Valent. c. 13
• Gal. 1.8, 9.
• 1 Cor. 11.2.
• Tertull. de prae∣script. cap. 20.
• Mark 4.10, 11. John 13.23.
• Matth. 18.18. John 14.26.
• Gal. 2.12.
• Tertull. loc. cit.
• Tertull.
• Thom. 1. 2ae. Q. 106. Art. 4.
• Cyprian de unit. Eccles.
• Nazian.
• Luke 22.25.
• 1 Pet. 5.3.
• Joan. Euchait.
• Acts 4.13.
• 2 Sam. 10.6.
• Greg.
• Ar••stoph. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• Dan. 3.21. Acts 5.41.
• Acts 7.
• 2 Kings 2.11.
• Acts 4.20.
• Job 32.19. Ardens in loc.
• Acts 4.19. Acts 10.34. Acts 20.35. Jam. 1.17.
• 1 Cor. 1.27.
• Acts 26.24, 25.
• Tertull. in Va∣lent. cap. 4.
• 1 John 4.1.
• Hooker. Eccles. Pol. lib. 5. Sect. 10.
• Erasm. Colloq. Religios.
• 2 Pet. 1.19.
• Hebr. 5.12.
• Prov. 1.3, 4.
• Chrysost. hom. 9. in Coloss.
• Luke 10.16.
• Matth. 22.3.
• Pucian. Epist. 1. ad Semp.
• John 10.20. 1 Cor. 1.21. Acts 17, 18.
• Gal. 1.8 9. 2 Cor. 4.7. & 5.20.
• Psal. 19.10.
• Heb. 2.2, 3, 4.
• Jude 3.
• 1 Tim. 6.20.