church, and by that means have returned into the way of God, and
the path of rectitude, this should be a motive to walk in it con-
stantly. For upon this constancy all depends ; and in order to rise
again in glory, we must, by a holy perseverance, die in grace. But
alas ! who shall persevere ? Permit me, Christians, in concluding,
to adhere particularly to this point. Who, I say, shall persevere ?
Where are those souls to be found faithful to their promises, and
unshaken in their resolutions ? None, but yourself, O God, can
know them, as none but yourself can know the latent springs and
workings of man's heart, or the revolutions of futurity, things
which are always present to you, but which are equally hidden from
us, and into which our weak sight i3 disqualified to penetrate.
Grant us this constancy and perseverance, so necessary to our eter-
nal welfare, and without which, we can hardly hope to enjoy the
fruit of our glorious Redeemer's resurrection.
SEEMON IV.
ON THE COMING DOWN OF THE HOLY GHOST.
" They were all filled with the Holy Ghost" Acts ii.
This, beloved hearers, is the great mystery which was first accom-
plished in the apostles, and which will be accomplished in us like-
wise, if we are, like them, disposed to receive the heavenly gift of
the Spirit of God. For, Jesus Christ, by his death, merited it for
us, as well as for the apostles, asked it of his Father for us, by
asking it for the apostles ; and the solemnity we celebrate, is not,
like the other festivals of the year, a simple commemoration, but
the very mystery of "the coming down of the Holy Ghost." A
subsisting mystery in the church of God ; a mystery that will sub-
sist as long as there are Christians in a condition to partake of it,
and who shall make it their business to renew it in their hearts.
Now, beloved Christians, it depends upon us to be in this category,
as it is not only true, but an article of faith, that by the sacraments
of the new laAV, we all of us receive the Holy Ghost every day ;
72 ON THE COMING DOWN OF THE HOLY GHOST,
and that, in virtue of our Saviour's promises, the same spirit that
descended visibly upon the disciples assembled at Jerusalem,
descends, still actually and verily upon us ; not indeed with the
same splendor and prodigies, but with the same effects of conver-
sion and sanctification, when he finds our soids duly prepared, and
we lay them open for his reception. It is, therefore, Christians,
of infinite importance for you and for me, to understand thoroughly
what the spirit is, which our Saviour hath promised us, and whose
ineffable mission must work in us the same effect it worked in the
apostles. For, wo be to us, if, by our remissness and infidelity,
we put an obstacle in his way ; and, (to use a remarkable expression
of St. Peter,) we contristate the Holy Ghost, and neglect to enter
into the dispositions in which we ought to be, in order to partici-
pate of his graces.
O thou divine Spirit, thou plentiful source of every excellent
grace, and every perfect gift, communicate a ray of that light to
me, with which the disciples of Jesus Christ, w r hen thou reposed
on them, were penetrated. Grant me one of those tongues of fire
which appeared on their heads, when internally enlightened, ani-
mated, and strengthened, they began to display the greatness of
thy law. Obliged, as I am, to expound to my audience the truths
of salvation, I stand in need of, and humbly implore thy blessed
assistance.
The world, in the wretched state to which, sin hath reduced it,
is not a capacity to receive the Holy Ghost. It is the most pal-
pable and dreadful sign which Jesus Christ hath given us of the
reprobation of the world ; and in pronouncing this curse against it,
lie gives no other reason for it, than that the world, in the height
of its infatuation, knows not the Holy Ghost : " The Spirit of
Truth, whom the world cannot receive, because it neither seeth him
nor knoweth him." John xiv. It is incumbent, therefore (con-
cludes St. Chrysostom) on the preachers of the gospel, to make
this spirit known to the world. And this is what I take upon me
to do, in the present discourse, being to set forth not only the most
sublime, but the most edifying and affecting mystery of our religion.
When St. Paul, on his arrival at Ephesus, asked the disciples whom
he found there, " whether they had received the Holy Ghost since
they believed ;" (Acts xix.) surprised and confounded at such a
question, they ingenuously confesssed, that " they had not so much
as heard whether there were any Holy Ghost." Acts. xix. How
ON THE COMING DOWN OF TlIE HOLY GHOST. 73
many Christians, or more properly, how many worldlings, to their
eternal shame, live at this day in the same ignorance, and perhaps,
in an ignorance still more criminal ? For, it is not sufficient, in
order to obtain the blessing of salvation, to know that the Holy
Ghost is the third person of the most adorable Trinity ; that he is
consubstantial with the Father and the Son ; that he proceeds
eternally from the one and the other : these are articles of belief,
which inform us what the Holy Ghost is in himself, and with re-
spect to himself. But further, beloved hearers, it is meet we should
know what he is in regard to us, what he should produce in us,
for what end he was sent to us, what we ought to do in order to
receive him, and by what means w r e may judge whether we have
received him. Now, how many unhappy Christians are there,
who, busied only with the things of this life, were never at the
pains to learn all this ; and, more blameable than the disciples at
Ephesus, might at this day make this shameful avowal : " We
know not whether there be any Holy Ghost !" How should we
have received the Holy Ghost, since we do not so much as know
what the Holy Ghost is ? Be that as it may, beloved brethren,
here is the idea I would give of this matter ; an idea taken from
the mystery we are celebrating. This Spirit, of which the apostles
received the first-fruits and plenitude, was to them, and is propor-
tionably to us, a Spirit of Truth, a Spirit of Holiness, and a Spirit of
Fortitude. Mind these three particulars : —
1st. He is a Spirit of Truth, because by replenishing us with his
light, he teacheth us all truth.
2ndly. He is a Spirit of Holiness, because by uniting himself with
us, he destroys whatever he finds in us not only impure and
carnal, but imperfect and earthly, if opposed to holiness.
3rdly. He is a Spirit of Fortitude, because he enables us to do,
and undergo every thing, for God, by inspiring us with a
supernatural and heavenly virtue, and a courage superior to all
difficulties.
These qualities of the Holy Ghost are clearly represented to us
by that mysterious and miraculous fire, under the type of which
he was given to the apostles. For fire, which of all the elements
is the most noble, hath the virtue to enlighten, to purify, and to
warm. Now, these are exactly, so far as they regard us, the three
properties of the Spirit of God. As a Spirit of Truth, he enlightens
our understandings ; as a Spirit of Holiness, he purifies our souls ;
74 ON THE COMING DOWN OF THE HOLY GHOST.
and as a Spirit of Fortitude, he invigorates our hearts. As a Spirit
of Truth, he removes our errors ; as a Spirit of Holiness, he with-
draws and withholds us from criminal engagements ; and as a Spirit
of Fortitude, he enables us to get the better of our passions and
weaknesses. As a Spirit of Truth, he gives elevation to, and per-
fects our minds ; as as Spirit of Holiness, he makes a reformation in,
and changes our hearts ; as a Spirit of Fortitude, he aw r akens, and
calls forth all our powers by the zeal he excites in us, when it is his
will that w r e should act for the glory and interest of God. These
three effects of his holy presence, God discovers to us on this great
day, which effects I shall- make the subject of this discourse.
Part I. To teach truth, is a thing that may w T ell accord with
man, because it is a thing not beyond his reach. But to teach all
truth, without exception, to teach it without distinction, to ever) r
kind of person, to be able to teach it all manner of ways, belongs
only to God, and is what every mind, save that of God, is utterly
incapable of. Accordingly, it is the characteristic the most essen-
tial and divine that Jesus Christ, in the gospel, attributes to the
Holy Ghost : " When he shall come, he will teach you all truth ;"
(John xvi. ;) and this same characteris tic it is, that seems to me to
have appeared most particularly on this solemn day, when this Spirit
of Truth descended upon the apostles, and all the disciples assem-
bled together. The arguments for it I am going to adduce, to
which I request you give attention.
St. Augustin, weighing these words, " all truth," says, it apper-
tains to God only to teach all truth, and bring us to the belief of
it. For there are truths which flesh and blood reveal not ; truths,
which startle human reason ; truths, from which our nature recoils ;
humiliating, inconvenient, mortifying truths ; but w^hich, for that
very reason, are salutary and necessary : in a w r ord, truths, wdiich
man (to use a scripture phrase) is unable to bear, much more to
relish, or take delight in. If, therefore, it so happen, that he be
sincerely and efficaciously persuaded of it, it must be the effect of
a superior spirit operating in him, and that raises him above him-
self. Now there is no spirit but that of God endued with this
power. The spirit of man (says St. Chrysostom) teaches, and
makes appear to man, w T hat -satisfies self-love, what natters vanity,
w r hat excites curiosity, what favours inclination ; all this is his pro-
vince. But whereas, that which combats our passions, and stands
m direct opposition to all the inclinations of man, cannot come from
ON THE COMING DOWN OV THE HOLY GHOST. 75
man, and is nevertheless truth, it must necessarily be the Spirit of
God that teaches it, and makes it appear to us.
In like manner, it is a sure sign of the Spirit of God, to teach
the truth to all sorts of persons. The reason is evident : for,
persons there are so ill-disposed, whether to comprehend the truth,
or submit to it, even when they comprehend it, that none but the
God of Truth can make them capable of it. And, indeed, should
the man of finest parts and clearest understanding upon earth,
undertake to instruct certain persons of slow comprehension and
mean capacities, notwithstanding all his knowledge and perspicuity,
they would know nothing. Let him use his best endeavours to
persuade certain self-sufficient men, notwithstanding all his proofs
and demonstrations, they will not believe him. But when the
Spirit of God exerts his power over them, neither the stubbornness
of these, nor the stupidity of those, is an obstacle to the omnipo-
tent impressions of truth. The reason is, that this Spirit, who is
supremely and eminently the Spirit of Truth, by communicating
his divine influence to us, surmounts and annihilates all these
obstacles. That is, one of the effects of his presence is, to correct
and amend all the faults of our mind ; and having himself made all
our minds, he knows how to give them wdiat cast he pleases.
Accordingly, though dull, he makes them ingenious and intelligent ;
and, though rebels to the truth, he induces them to pay submission
to it. Masters of another sort are desirous of teachable pupils,
who have in themselves dispositions to'hear the truth which is pro-
posed, and in which they are instructed. But the Spirit of God
hath no occasion for this choice. Disciples of what kind soever,
indocile, heavy, incredulous, perverse, prepossessed, may suit him,
(says St. Augustin,) because he hath the power to make them all
susceptible of instruction : "It is written in the prophets, They
shall be all taught of God." John vi.
To teach truth in a limited manner is the work of man : I mean,
to teach it by lessons and rules, and fix it in the mind to a certain
degree of persuasion and conviction. Thus it was that the Pagan
philosophers impressed gradually on the minds of their hearers the
natural truths they dictated to them, using long discourses and
many words. But to teach in an instant the most profound and
incomprehensible truths of religion ; to teach them so as not to cost
either labour or study ; to teach them, and work such conviction
in teaching them, that persons are determined to sacrifice their
f2
76 ON THE COMING DOWN OF THE HOLY GHOST-
lives and fortunes to them, is to teach them like a God, and in
such a manner as to vindicate perfectly the efficacy and operation
of the Spirit of God. Now this is that, beloved Christians, which
was fulfilled, to the letter, in the persons of the apostles, and one
of the greatest miracles that ever appeared under heaven; the
miracle which hath most of all contributed to the planting of our
holy faith, and of which, for that reason, we ought to preserve an
eternal remembrance.
For was it not a very astonishing prodigy, to see the apostles,
at the moment they received the divine Spirit, as replenished with
heavenly knowledge, and consummated in the science of the
kingdom of God, as they had till then been ignorant, and subject
to gross errors ? Was it not a change by the right hand of the
Most High, to see them in Jerusalem deliver truths, which they
had made profession not only to disbelieve, but to contradict?
While they had no Master but Christ our Lord, (O adorable and
impenetrable mystery !) you know it would seem as if he were not
himself sufficient to make them comprehend the doctrine he came
to settle upon earth. Whatever care and pains he had taken, for
three whole years, to give them a thorough comprehension of it,
every thing that regarded his divine personality was hidden from
them. They were disgusted with his humility, they were scan-
dalized at his cross, they entertained no hopes that he would fulfil his
promises. Instead of the redemption from sin which they ought
to have expected from him, they imagined to themselves a chi-
merical, that is, a temporal redemption, by the hopes of which
they were misguided, and went astray. And when this God-man
addressed a discourse to them on the necessity of sufferings, on
the advantages of poverty, on the happiness of persecutions, on so
great an obligation of forgiving injuries as to love their enemies,
the scripture tells us : " They understood nothing of these things,
and this saying was hidden from them." Luke xviii. The reason
is, that they had not received the Spirit of God, and that none
but the Spirit of God can teach all these truths. But the moment
they received the divine Spirit, these truths, which had hitherto
appeared so contradictory and incredible, are unfolded and laid
open before their eyes. They comprehendthe meaning of them,
they discover the principles of them, they see the consequences of
them. To deny one's self, and carry one's cross, is no longer in
their way of thinking a folly, whereas in it they place all their
ON THE COMING DOWN OF THE HOLY GHOST. 77
wisdom. To love one's enemies, and pardon injuries the most
atrocious, is no longer in their estimation a weakness, or meanness
of spirit, whereas thereby it is that they measure the greatness
and force of the Christian spirit. The riches of the earth are by
them, no longer accounted a good, whereas they deem it a beati-
tude to be poor and in want of all things. They no longer look
upon persecutions as an evil, whereas they are overjoyed to have
been worthy of it. I mention nothing but what we read in the
book of Acts ; and those are the holy and admirable lessons which
this divine Master gave the apostles, and to receive wliich he
rendered them capable, when he came down upon them. Now
when I say that the divine Spirit rendered them capable of all this,
I suppose I shall make you, beloved hearers, conclude with me,
that therefore he is a Spirit who teaches all truth. For, what
may he not teach and evince, who evinces the necessity of self-
denial, self-forgetfulness, and self-hatred ?
But what kind of men, think ye, were the apostles before the
Holy Ghost came to teach them these truths ? Ah ! Christians,
how wonderful is this ! men full of failings ; senseless men, according
to the reproach of Jesus Christ, "and slow of heart to believe ;"
(Luke xxiv. ;) carnal men, unwilling to judge of the things of
God but by the senses, " unless they should see ;" (John x. ;)
self-interested men, who would allow nothing but what was
conformable to their desires ; men, with whom our Saviour himself
could scarce have patience, and to whom he said with an indignant
emotion : " O faithless generation, how long shall I bear with
you?" Mark xiii. For thus it is that the gospel represents them,
and such was their disposition even after the resurrection of the
Son of God ; whereas Jesus Christ, at his departure from them,
and ascending into heaven, reproached them with their incredulity
and hardness of heart. Are these a sort of men, capable of
receiving instructive lessons in the school of the Holy Ghost, and
of being admitted into it? Yes, (says St. Chrysostom,) they are
a sort of men, of whom the Holy Ghost makes choice, in order to
make them his disciples. Were they better disposed, they would
not have been so much to his purpose ; were they more refined
and rational, he would not draw all the glory he means to draw
from their conversion. They must necessarily be men of this sort,
to show what he is, and what he can do. Jesus Christ reproaches
them, at his departure, with the deplorable situation in wliich he
78 ON THE COMING DOWN OF THE HOLY GHOST,
leaves them. This is the ground on which the Spirit of Truth
thought it proper to display his power. These incredulous men
he makes supporters of the faith, and these ignorant men he makes
teachers of all nations ; to the end there be no one upon the earth,
who may not set up for the exalted quality of being disciple to the
Holy Ghost, and of whom the Holy Ghost may not be the master.
For if he taught the apostles, whom will he not teach ?
You ask me to what degree he persuades them, so as to make
them resolve to die for the truth he teaches ; so as to make them
prepare for martyrdom, and inspire them with an ardent desire of
it ? for, it was to that end that these disciples received such a
plenitude of the Holy Spirit. Now, as to what regards persuasion,
they received it in the highest degree of plenitude. If Plato
(says St. Chrysostom) had had the presumption to require of his
followers this testimony of their belief in him, if he would have
had them maintain his doctrine to the effusion of their blood, far
from adhering to him, they would have despised him, and derided his
doctrine, because he persuaded them as a man, and because the per-
suasion which comes from a man falls infinitely short of that force and
efficacy. Make this inference, therefore, and reason in this manner :
When the Holy Ghost reveals to our Saviour's disciples the truths
of the gospel, he at the same time reveals to them, that a faith in
these truths will be an engagement for them of undergoing mar-
tyrdom, and that to believe and maintain such truths will subject
them to the necessity of being dealt with in a cruel manner,
oppressed grievously, and sacrificed like victims. Nethertheless,
he persuades them on this condition. A visible sign, and incon-
testable proof, that it is by the Spirit of God they are influenced.
Think not, however, beloved Christians, that this was never
but once accomplished, or that it was never accomplished but in
the persons of these first disciples. For, St. Luke assures us, in
express terms, that the miracle I speak of was renewed every day
in the infant church ; that the Holy Ghost descended upon the
faithful, sometimes while washed in the waters of regeneration,
sometimes while under the imposition of hands, and sometimes
while the word of salvation was explained : and that thereby, day
by day, " the multitude of believers in the Lord increased." Acts v.
Now that which came to pass in those times, and the 'signs of
which St. Luke mentions, comes to pass, notwithstanding the
perversity of the age, at this day likewise, although in a manner
ON THE COMING DOWN OF THE HOLY GHOST. < W
not so illustrious. This we have seen, ourselves, and admired,
more than once, when libertine worldlings, freethinkers, and
unbelievers, who lived among us, and under our eyes, have
renounced their impiety, have submitted to the yoke and laws of
religion, and have sincerely acknowledged and glorified God.
Thus it was that the world became Christian ; thus it was that the
darkness of infidelity was converted into the pure light of faith ;
and thus it was that the Spirit of God, according to the Spirit of
God himself, "filleth the whole earth." Wisd. v.
But what hath the spirit of darkness done, that enemy to God
and the works of God, and jealous of his glory ? In order to
counteract this miracle, he hath used his endeavours, and even
found means to pervert the universe by a spirit quite contrary to
the Spirit of Truth, that is, by the spirit of the world ; for, it $is
universally diffused, and hath disfigured the whole face of the
earth, which the Spirit of God had revived, and restored to its
genuine state. But this, Christians, I must place in a clearer
point of view : for, it is a vice of our age that cannot sufficiently be
deplored. The whole universe is now-a-days filled with the spirit
of the world ; and we may say, that the spirit of the world is the
ruling spirit which governs every thing. Undoubtedly, it is the
spirit of the world that is consulted in business, that reigns in
conversation, that makes alliances and societies, that regulates
customs. We judge according to the spirit of the world, we speak
according to the spirit of the world, we behave according to the
spirit of the world. Shall I say it? We would square the service
of God, and accommodate our religion, to the spirit of the world :
and because this spirit is a lying spirit, an erroneous spirit, a hypo-
critical spirit, by a necessary consequence, which is but too evident
even from experience, it foilQws from thence, that there is nothing
in the world but what is false : false pleasures, false honours, false
joys, false promises, false praises ; so much concerning external
advantanges: false virtues, false prudence, false liberality, false
justice, false generosity, false probity ; so much concerning the
endowments of the mind ; but what is infinitely more insufferable,
false conversions, false devotions, false humility, false penitence,
false zeal for God, false charity toward our neighbour ; so much
concerning the work of salvation. Hence it is, that men of the
world, filled with its spirit, seem to have no other care or study
but to deceive others, and themselves too ; to conceal what the
80 ON THE COMING DOWN OF THE HOLY GHOST.
are, and make show of what they are not. Hence it is, that
the world, according to the apostle's words, is a scene where all is
done in figure; where there is nothing solid, substantial, or
real ; where flattery is in credit ; where sincerity is odious ; where
passion, supported by fraud and artifice, speaks boldly and without
restraint ; where simple and modest truth is held captive, and lost
in silence. A most pernicious spirit, which, proportionably as it
gains dominion over the world, extinguishes the most shining
lights not only of Christianity and religion, but even of reason.
Nevertheless, I say it again, this spirit of the world is univer-
sally adopted, and gains ground on all sides. We are not satisfied
with having it ourselves, we communicate it to others, and use our
endeavours to make it more and more general. A father fills the
heads and hearts of his children with it, and gives them lessons
and rules concerning it ; he tinctures their childhood with this
spirit, he lays down rules of life for them from this spirit, he settles
them in the world according to this spirit, and he and they are
damned together by this spirit. It is not in the houses of the
great only that this spirit of the world exercises a supreme domi-
nion, but in subordinate stations, and among the vulgar, nay, in
the church and holy places among the clergy. For I see, (says
St. Bernard,) and to my heartfelt sorrow, that all the earnestness
and zeal of many of the ministers of the church, consists in prose-
cuting and making good their right ; in being self-sufficient, and
elated with their dignity ; in enjoying their revenues, and making