The Holy Feast of Pentecost
John Smith, ed., History Anthology, 2 vols. (Place:
Publisher, date), 2: 221-2.
Hanover
Historical Texts Project
Proofread and pages added by Jonathan Perry, March 2001.
Pentecost or of the Holy Ghost.
[Page 122] The Holy Ghost, as witnesseth S. Luke in the
story of the Acts of the Apostles, on this day was sent to the apostles in the
form and likeness of tongues of fire. And of this sending and
coming eight things he to be considered. First, from whom he was sent.
Secondly, in how many manners he was sent. Thirdly, in what time he was sent.
Fourthly, how oft he was sent to the apostles. Fifthly, in what wise he was
sent. Sixthly, into whom he was sent. Seventhly, wherefore he was sent. As to
the first, it is to weet that he was sent from the Father, and from the Son he
was sent, and he also himself, the Holy Ghost, gave and sent himself. Of the
first saith S. John, Johannis xiv.: The Holy Ghost
which is said paraclitus, whom God the Father shall send in my name, this is he
that shall teach us all. Of the second saith S. John: If I go, saith Jesus, I
shall send him to you. Now it is to wit that the sending is compared in three
manners to the sender. First, as he that giveth being in his substance,
and in this manner the sun [Page 123] giveth his rays or beams. Secondly, as in
giving virtue or strength, and so is the dart given by the virtue and strength
of him that casteth it. Thirdly, to him that giveth his jurisdiction to
another, and thus the messenger is sent from him of whom he hath the
commandment. And after these three manners the Holy Ghost may he said to he
sent, for it is said: sent of the Father and of the Son as having virtue and
authority in his operation, not-withstanding himself giveth and sendeth him.
The which thing seemed to he veritable after this that the gospel of John
saith, Johannis decimo sexto, Cum autem venerit ille Spiritus veritatis, etc.:
When the spirit of truth shall come, which proceedeth from the Father, he shall
bear witness of me that he cometh from me. Now saith S. Leo in a sermon of the Pentecost : The incommutable deity of the Blessed Trinity is
without any changing, one in substance, not divided in operation, all one in
will, like in omnipotence, equal in glory, and in his mercy. He hath taken to
himself the work of our redemption, that the Father he to us merciful, the Son
to us profitable, and God the Holy Ghost inflame us. And
because that the Holy Ghost is God, therefore he giveth himself. And
that this is true, S. Ambrose in the book of the Holy Ghost sayeth thus: The
glory of the Divinity is approved by four reasons, or for that he is without
sin, or for that he leaveth the sins, or for that he is creator and not
creature, or for that he worshipped none but he is worshipped. And in that is
showed to us that the Blessed Trinity was all given to us, for the Father hath
offered all that he had. As saith S. Austin: He hath
sent to us his Son in price of our redemption, and the Holy Ghost in sign of
our adoption. Semblably the Son [Page 124] of God hath given himself unto us.
For thus saith S. Bernard: He is our, pastor, he is our pasture, and he is our
redemption, for he gave his soul in price of our redemption, his blood in to
drink, his flesh in to meat, and his divinity in to final reward. Semblably the
Holy Ghost gave himself all to us; like as the apostle saith: By the Holy Ghost
is given the word of sapience to one, to another of science; and thus of all
graces particular is given by the same Holy Ghost. And hereof saith S. Leo the
Pope: The Holy Ghost is the inspirer of the faith, giver of Science, teacher of
chastity, and cause of all health. As to the second, he is sent in four
manners, that is to wit, that the Holy Ghost is sent
in two manners, visibly and invisibly. As touching into the hearts pure and
chaste he descended visibly, when by some sign visible he is showed. Of the
sending invisible saith S. John, Johannis iii.:
Spiritus ubi vult spirat. The Holy Ghost where he will he inspireth the hearts,
but thou knowest not whence he cometh nor whither he will go. And it is no
marvel, for as S. Bernard saith of this word invisible: He is not entered by
the eyes, for he is not coloured, ne by the ears, for he soundeth not, ne by
the nostrils, for he is not meddled with the air, ne he entereth not by the
conduit of the mouth, for he may not be swallowed, ne by the feeling or
at-touching, for he is not maniable, ne may not be handled. Thou demandest then
if he hath sought any place natural or human by which thou mightest know that
he he come into thee. Know thou, saith S. Bernard, that of the moving of the
heart I have understood by his presence ; and by the
fleeing of vices I have felt the virtue of his puissance; and by the discussion
and reproving [Page 125] of my sin hidden, I am amarvelled of the deepness of
sapience and of the amendment of my manners how little and small that they be.
I have experience of the bounty of this mansuetude and of the reformation and
renovation of the spirit of my heart. I have pierced the thickness and the
nobleness of his beauty, and of the regard and consideration of all these
things, I am abashed of the multitude of his greatness. The sending visible,
when it is in any sign visible, it showeth. And it is to wit that in five signs
visible the Holy Ghost is sent and showed. First, in sign of a dove upon Jesu
Christ when he was baptized, Luke iii.: The Holy Ghost
descended in bodily likeness of a dove upon him. Secondly, in likeness of a
fair cloud and clear upon Jesu Christ at his transfiguration, Matthew xvii.: Lo! he yet speaking a bright
cloud shadowed them. This was upon the Mount
Tabor where Jesu Christ spake with
S. Peter, James, and John. And thus as he spake there descended a clear cloud
that covered them all, whereas the gloss saith thus.:
When Jesu Christ was baptized, and also when he was clarified, the mystery of
the Trinity was showed. The Holy Ghost was showed at the baptism in likeness of
a dove, and in the hill in the likeness of a clear
mountain and cloud. Thirdly, he was showed in likeness of a blowing or a blast,
as saith S. John, Johannis vicesimo.: He breathed and
blew on them and said: Take ye the Holy Ghost in you ; of whom ye forgive the
sins, they shall be forgiven, and of whom ye retain the sins, they shall be
retained. Fourthly, in likeness of fire. Fifthly, in likeness of tongues. And in these two manners he
appeared to us to give us to understand that the properties of the tongue and
of fire he putteth in [Page 126] the hearts where he descendeth. The dove hath
of wailing for her song, she hath no gall, she maketh her house in an hole, or in a wall of stone. And thus the Holy Ghost,
them that he replenisheth, he maketh them to wail for their sins. Whereof saith
Isaiah the prophet, Isaiah lix.: We all shall roar
like bears, and wail like doves, in thinking humbly and bitterly how we have
erred against the Scripture.
And this comforteth us the apostle S. Paul, ad Romanos viii.: The Holy Ghost ceaseth not to pray for us in moving
us to wailings without number, for our sins which be without number. Secondly,
the doves he without gall, and the Holy Ghost maketh them such where he
descendeth, for that is his nature. Whereof saith the wise man, Sapientiae xii.: O quam bonus et suavis, etc.: O Lord God, how much
good and sweet is this spirit in us. Item, in the same place he is called
sweet, benign, and human, of that he maketh us benign and human, that is to
wit, sweet in word, benign in heart, and human in work. Thirdly, the doves
dwell within the holes of walls of stone, that is to say, in the wounds of Jesu
Christ he maketh them dwell. That he fulfilleth whereof it is said in the
Cantica Canticorum ii.: Arise thou my spouse, my love
and my dove, my spouse and love, that is a devout soul, and come my dove for to
nourish small pigeons in the holes of the wall, that is in the wounds of our
Lord. Whereof S. Jerome saith.: Spiritus oris nostri,
etc.-thus as he would say, the Spirit that is of our mouth, that is Jesu
Christ, for he is our mouth. And our flesh maketh us say to Christ, In thine umber, that is, in thy passion, in which Jesu
Christ was obscure, dark and despited, we shall live by continual memory. [Page
127] Secondly, he was showed in likeness of a cloud. The cloud is lift up from
the earth by virtue of the sun, and nourisheth and engendereth rain, and
refresheth and cooleth the air and the earth. Thus the Holy Ghost, them that he
replenisheth he lifteth from the earth for to despise the earthly things, as
saith the prophet Ezechiel: The Holy Ghost hath lift
me into the air between heaven and earth, and hath brought me into Jerusalem,
in the vision of God. Secondly, he refresheth the earth, that
is the hearts, against the dryness of burning of vices. And of this was said to
the Virgin Mary: Spiritus sanctus superveniet in te,
etc.: The Holy Ghost shall come in thee, and the virtue of him that is highest
shall shadow thee, and from all ardour of vices shall cool thee. And the Holy
Ghost is called water because that water hath the virtue and nature to refresh
and cool. Whereof saith S. John the Evangelist : From
the Holy Ghost the floods of living water shall run. And that same saith he of
the Holy Ghost, which the apostles received, and of them that received him, for
the rivers ran through all the world upon them that
believed in God. Thirdly, he engendereth rain, the which
descendeth by drops. And this is that David saith: The Holy Ghost shall blow
and make waters to flow, that is to say by the tears coming from the heart
dropping from the eyes. Fourthly, he is showed in likeness of breath, which is
a spirit of the heart which is cast out by the mouth, which is light, hot,
sweet, and necessary to breathe with. Thus the Holy Ghost is light to be shed
into a man, he is most swift of anything that is movable, as the gloss saith upon
this word : Factus est repente de coelo [Page 128]
sonus, etc. At the coming of the Holy Ghost he made moving as of thunder, and
of wind, vehemen and sudden, and fulfilled all the house where the apostles
sat, which abode him in great devotion. For the grace of.the Holy Ghost wrought
not in his operation of space, ne of time, but he had sudden motion. Secondly,
he is hot for to enflame the hearts. Whereof Jesu Christ saith: I am come to
cast fire in the earth, but this is that burneth and inflameth the hearts. And
is compared to wind which is hot, whereof is said in the Canticles: Veni auster
et perfia hortum meum. Come wind of the south, and
blow in my garden that is my soul. Thirdly, he is sweet for to make sweet the
hearts, and therefore he is named by the name of unction ;
the sweet unction of him teacheth us which appertaineth to our health. And it
is named by name of dew whereof singetb holy Church: Et sui roris aspersione
fecundet, where she prayeth that the aspersion and springing of the dew make
our hearts to grow in virtue, and also by space of time still and calm. After
the stroke of the fire, descended a sweet sound of air soft and small, and
there was our Lord. Fourthly, it is necessary to breathe in such manner that if
it might not issue out of the mouth that he might not breathe, anon the man
should die. And thus should we understand of the Holy Ghost, after this that
David saith: Auferes spiritum eorum et deficient et in
pulverem, etc. Lord God as soon as thou shalt take away their spirit they shall
fail. And therefore saith he: Emitte spiritum tuum, etc. Lord God send thy spirit into them and they shall be created by
spiritual life and be renewed, for the Holy Ghost is he that giveth life.
Fourthly, he was showed in the likeness of fire. [Page 129] Fifthly,
in likeness of tongues. And the cause for which he appeared in these two
manners. I shall her hereafter say. As to the third principal, in which time he
was sent, he was on the fiftieth day sent, after Easter, for to give to us
knowledge that the Holy Ghost came, and it is the perfection of the law, the
remuneration perdurable, and the remission of sins. It appeareth of the
perfection of the law, for from the day that the Lamb was sacrificed in that
old law, the law was delivered the fiftieth day after that, as the Church
saith, in fire. And also in the New Testament, fifty days after Easter,
descended the Holy Ghost on the mount of Sion in likeness of fire. Like as the
law was given in the highest of the mount of Sinai, so the Holy Ghost in the
solier where the supper of Jesu Christ and of his apostles was made. In this
appeareth that the Holy Ghost is the perfection of all the law, for in that is
the plenitude of dilection. Secondly, the perdurable remuneration is in the
Holy Ghost, whereof the gloss saith thus, that the fourty days in which our
Lord conversed with his disciples signify the holy church, also the fiftieth
day on which the Holy Ghost was given, expresseth the penny of the last
retribution and reward perdurable. Thirdly, of the Holy Ghost is the remission
of sins, as saith the gloss. Therefore it was given in the fiftieth day,
because in the fiftieth year was the Jubilee, and all things pardoned, and by
the Holy Ghost the sins be pardoned. And it followeth in the gloss: In the jubilee
spiritual the prisoners be delivered, the debts be quitted, the exiled be
repealed and called home, the heritages be rendered, and the bond men be
rendered from their servitude and made free, and the guilty of death be made
[Page 130] quit and delivered. Whereof saith S. Paul: The of
law of the spirit of life in Jesu Christ hath: delivered me from the law of sin
and of death. After, the debts of sin be left, for
charity covereth and quencheth great multitude of sins. The exiled men be
called home, and the prophet saith: Spiritus tuus honus, etc. Lord thy good
spirit hath brought me into the right land of my country, that is, into heaven.
The heritage lost is rendered, whereof saith S. Paul:
The Holy Ghost hath given witness to our Spirit that we be the sons of God. And
if we be sons we be heirs, which were servants to sin,
we be made free to God, for where the Holy Ghost is, there is franchise and
liberty. As touching the fourth, how oft he was sent to the apostles, after
that the gloss saith: He was given to them by three times,
that is to wit before the passion of Jesu Christ, after the
resurrection, and after the Ascension. First to do miracles.
Secondly to release the sins, and thirdly to confirm the
hearts. First, when he sent them to preach, and to cast fiends out of
bodies, and to heal the sick malades, he gave to them the puissance. And these
marvels did they by the Holy Ghost, nevertheless it is not consequent that
whosoever have the Holy Ghost do miracles. For S. Gregory saith: The miracles maketh
not a man holy, but show him holy, nor also every man that doth miracles hath
not the Holy Ghost. For evil people avaunt them to have done miracles, saying:
Lord, Lord, say they, have not we well prophesied in thy name? Thou hast given
to us the spirit of prophecy. God doth miracles by his angels, by matter
amiable that they have, and the fiends by virtues [Page 131] natural, which be
things created naturally and the enchanter by help of fiends. The good christian man by signs of justice public, the evil christian
man by signs justice. Secondly, they had the Holy Ghost when he breathed on
them saying: Take ye the Holy Ghost in to you, to whom
ye loose their sins they shall be loosed, and of whom ye retain, the shall be
retained. Nevertheless none save God may forgive sins as to the sin that is in
the soul, and which is the obligation to pain perdurable, or as to the offence
of God, the which is only forgiven by the infusion of
the grace of God, and by the force and Virtue of contrition. Nevertheless we say
that the priest assoilleth of sins, as for that he is insinued, or showeth that
the sinner is assoilled of God. As to that, that the pain that should be
perpetual, he changeth into temporal of purgatory, and also for that the pain
temporal is due he releaseth part. Thirdly, the Holy Ghost was given to them on
this day when he confirmed so their hearts that they dreaded no torment by the
virtue of the Holy Ghost, which all overcometh. Whereof saith
S. Austin: Such is the
grace of the Holy Ghost that if he find heaviness in the heart he breaketh it;
if he find desire of evil, he destroyeth it; if he find vain dread, he casteth
it out. And S. Leo the Pope saith: The Holy Ghost was hoped of the apostles,
not for then first he had inhabited in them, but because that the hearts to him
sacred and dedicated, he more shouId visit them, and more abundantly by grace
should abide increasing his gifts not then begun, of which was not newly
showing his operation, for his largess passeth all abundance. As to the fifth,
that is to wit, how he was sent. It is to be [Page 132] known that he was sent
with great sound in of tongues of fire, the which
tongues appeared sitting. And the sound was sudden from heaven, vehement and
shining. It was sudden, for he had no need of space temporal. It was from
heaven, for he made them celestial that he replenished. Vehement for he gave
dread of love, or for that he took away the sorrow
perdutable, which is malediction; or for that that he bare the heart out of
carnal love. Also he was replenishing, for he fulfilled all the apostles. As
saith S. Luke: Repleti sunt omnes Spiritu Sancto. And it is to weet that there
be three signs of replenishing that were in the apostles. The first is that the
place where he is giveth no sound, like a tun of wine that is full. To this
purpose speaketh Job: Shall the ox cry and roar when the racke is full? The ox
shall not low nor cry when the crib shall be full, like as he would say when
the heart is full of grace, him ought not grudge by
impatience. This sign had the apostles, for in the tribulation that they had,
they resounded not, ne grudged by impatience, but joyously went to the presence
of the tyrants, to prison, and to torments. The second sign is that he may
receive no more, else he were not full. In this manner he that is all filled
demandeth no more. In like wise the saints that have plenitude of grace, may
receive none other liquor of earthly delectation; and because they have tasted
the sweetness of heaven, they have none appetite to the earthly delectations.
Whereof saith S. Austin: Whoso drinketh one drop of
delights of paradise, the which one drop is greater
than all the sea ocean. Which ought to be understood that all the thirst of
this world is in him extinct. And this sin had the
apostles which [Page 133] would have none of the goods of this world in proper,
but put it all in common. The third sign is for to run over out, as it
appeareth by a river which ariseth and runneth over his banks. As Solomon saith: Which filleth as Phison wisdom. This flood,
or river Phison, of his nature ariseth and springeth over, and watereth and
arroseth the land about him. In like wise the apostles began to spread abroad.
For after they had received the Holy Ghost they began to speak divers
languages, where the gloss saith, that that was the sign of plenitude, for the
vessel flill sheddeth over, as it appeareth of S. Peter, for anon as he began
to preach he converted three thousand. Secondly, he was sent in tongues of
fire. And here be three things to be considered. First, for whom he was sent
conjointly in the tongues of fire. Secondly, wherefore he was sent in tongues
of fire more than in another element. Thirdly, wherefore he was sent in tongues
more than In another member. As to the first, for
three reasons he was sent and appeared in tongues of fire, to the end that
their words should inflame the hearts. Secondly, that they
should preach the fiery law of God. Thirdly, that they
should know that the Holy Ghost, which is fire, spake in them, and that they
should doubt nothing. And because all men should hear the wods of God
and they should not attribute nor take to themselves that they converted by
their predication, but by the words of God. Of the second we ought to know that
he was sent in likeness of fire for many reasons. The first is taken after the
seven virtues of grace. The Holy Ghost came in the manner of fire for to make
meek high things by the gift of dread. He amollifieth and softeth hard things
by the gift of [Page 134] pity, he illumineth hard things by the gift of
science, he restraineth the floods of vices by the gift of counsel, he
affirmeth and consolideth eoh things by the gift of strength, be cleareth the
rust of sin by the gift of understanding, he draweth up the creatures by the
gift of sapience. The second reason is taken after his dignity and excellence.
The fire surmounteth and exceedeth all other elements in beauty, in order and
in virtue. In beauty because of the fairness of light, in
order because of his situation, in virtue because of vigour in operation.
In likewise the Holy Ghost in these three things exceedeth all. For the first
he is said the Holy Ghost, pure without filth. For the second, Holy Ghost, which compriseth all other spirits of understanding by his
incomprehensibility. For the third, he is said Holy Ghost having all
virtue, for he is invincible, for he hath all strength, seeing all things from
far. The third reason is taken as to his manifold effect. And this reason
assigneth Rabanus, saying that the fire hath four virtues or natures. It
burneth, it purgeth, it chauffeth, it lighteth. In likewise the Holy Ghost
burneth the sins, he purgeth the hearts, he casteth away all coldness and dread
of the hearts, and he illumineth them that be
ignorant. Of the first saith Zachary the prophet : He
broileth and burneth the hearts as the fire burneth the silver. Also David saith : Lord I pray thee, burn my reins and my heart, and
dry them from all sin. He purgeth also the hearts after that, as saith Isaiah:
When our Lord hath washed away the flithes of the daughters of Sion, and hath
purged the blood of Jerusalem from the middle of him in the spirit of judgment
and in the spirit of burning, then shall they be in safety and surety, and kept
against all [Page 135] tempest. And the prophet speaketh of the purgation that
shall be made at the last, when all shall be purged pure and clean that shall
go in to heaven. He casteth out also all coldness and pusillanimity of the
heart:, whereof the apostle saith: Be ye fervent in
spirit, that is of heart, the which thing the Holy Ghost maketh when He
espriseth him of his love. And hereof saith S. Gregory: The Holy Ghost appeared
in fire for all the hearts which He replenished, and voided the coldness of
fire, and inflamed them with desire of the glory perdurable. He illumined also
the ignorant, whereof saith the wise man; Lord God who shall know thy science,
if thou give not thy sapience and send to us thine Holy Spirit from above, that
is he that all enseigneth and teacheth? The fourth reason is taken after the
nature of his love. Love is signified by the fire for three causes. The first
cause is for the fire is always moving, so is it of the Holy Ghost; for them
that he replenisheth he maketh them to be in continual moving of good
operation. Whereof saith S. Gregory: The love of God
is never idle, as long as it is in the heart of a devout person it fructifieth.
And it fructifieth not, it is a sign that it is not there. The second is, for
the fire among all the other elements hath but Iittle matter but strong virtue
in operation it hath in his quality. Thus the Holy Ghost, whom he replenisheth maketh them to have but little love to earthly
things, and great to spiritual things, in so much they love not worldly things
more worldlily, but spiritually. S. Bernard putteth four manners of love; that
is to wit, to love the world fleshly, the spirit fleshly, the flesh
spiritually, and the spirit spiritually. The third cause is, for that the fire
abasheth and meeketh [Page 136] the things high. He hath tended on high things
of despercled, to unite them, and them despercled to bring together. And by
these three things be understood three virtues of love. For as saith S. Denis
in the book of the names divine: The fire hath three virtues, for he inclineth
the high things down, he lifteth the things low in height, he ordaineth the
things equal to their ordinance. And these three things maketh the Holy Ghost
in them that he replenisheth. For he inclineth them by humility, he lifteth
them up by desire of high things, and ordaineth them together by unity of
manners. Thirdly, he appeared in likeness of a tongue more than in another
member, and for three reasons. The tongue is the member that is inflamed of the
fire of hell, and is of great difficulty to govern, and profitable when it is
well governed. And because that the tongue was inflamed of
the fire of hell, she had need that the Holy Ghost should come to inflame it.
As saith S. James: It is the fire of the Holy Ghost, and because it is evil and
lightly governed, she hath the more need. For after that that saith S. James in
his chronicle: All nature of beasts, of birds, and of serpents be mastered and ruled by man, but the tongue may not be
mastered. And because it is: a member profitable when it is well governed,
therefore he had need of the Holy Ghost that should govern it. He appeared also
in a tongue, which is much necessary. To preachers he is necessary, for he
maketh them to speak fervently without dread, and therefore he was in that
likeness. As saith S. Bernard: The Holy Ghost descended upon the disciples in
tongues of fire to the end that they should preach and speak the law of the
tongues of fire. The Holy Ghost also maketh [Page 137] them to speak and preach
hardily and constantly as S. Luke saith in the Acts of the Apostles: They were
all replenished with the Holy Ghost and began to speak with hardiness the word
of God. He maketh them also to speak in many manners for t at and diverse
multitude of hearers, and therefore it is said they began to speak with divers tongues in such wise as the Holy Ghost administered
to them. He made them also to preach profitably to the edification of the
people, whereof saith Isaiah: The Holy Ghost is descended upon me, and hath
anointed me with his grace, whereof he hath made my words pleasant and
profitable to the health of creatures. Thirdly, the tongues appeared sitting,
in signifying that he was necessary to presidents and judges, for he giveth
authority for to pardon and to forgive sins, as saith S. John: Take ye the Holy Ghost, by whom ye shall take away the sins of
them that will repent them. He giveth also wisdom for to deem and judge,
whereof saith isaiah: I shall put, saith God, my
spirit upon them that shall judge and deem truly. He giveth also debonairty and
sweetness for to support and mollify the judgment, as it is said, Numeri xi.: I shall give to my people of my spirit that is in thee,
for to support the burden of my people. The spirit of Moses was the spirit of
benignity and of sweetness that was in him for to judge the people. Moses was
most meek and most debonair, and therefore God delivered to him his people for
to govern. The Holy Ghost giveth also adornment of holiness for to inform, as
saith the Scripture : The Holy Ghost hath adorned the
heavens, that be the hearts wherein he descendeth. And as to the sixth, into
whom he was sent, into the apostles [Page 138] that were
vessels clean and pure, and disposed to receive the Holy Ghost. And that for
seven causes that were in them. First, they were quiet and peaceable in heart,
and this signifieth that is sung: Dum complerentur dies pentecostes, etc. The
day of the pentecost they were all together in one
place still assembled. The day of the pentecost is the
day of rest, after that Isaiah saith: Upon whom shall my spirit descend, but
upon an humble heart and being still. Secondly, he was heard by dilection. And
this is that the Scripture saith: Erant omnes pariter, they were all together, for they were all of one heart and of one will.
And thus the spirit of man giveth not life to the members but that they be together; in likewise the Holy Ghost giveth not spiritual
life but to the members united spiritually. And as the fire quencheth and goeth
Out when the brands be taken away, so the Holy Ghost
goeth away when the members by discord be divided. And therefore it is sung of
the apostles that the Holy Ghost found them all of one accord by love and by
charity, and illumined them with clearness shining in them of the divine Deity.
Thirdly, they were in a secret place; for they were in the place where Jesu
Christ made, with them his maundy or supper, whereof is said, Hosea ii.: I shall lead man's soul into a solitary place and shall
speak to it in secret. Fourthly, they were in orison and prayer continual,
whereof is sung: Orantibus apostolis deum venisse, etc, when they were in
prayer then came the Holy Ghost upon them; which prayer is necessary to receive
the Holy Ghost. Like as the wise man saith: I have prayed God and the Holy
Ghost is come in me. Whereof saith Jesu Christ, John xiv.:
I shall pray God my [Page 139] Father, and I shall send to you in my stead the
Holy Ghost that shall comfort you. Fifthly, they were garnished with humility
and meekness, and that is, that they were sitting when the Holy Ghost came. And
hereof saith David: Lord God, thou art he that sendest the fountains into the valleys, that is the Holy Ghost which is the fountain of
grace, which he sendeth into the humble hearts. Sixthly, they were in peace
together. In that is to be understood that they were in Jerusalem,
which is as much to say as the vision of peace. And that peace is necessary to
receive the Holy Ghost, our Lord showed when he came to them after his
resurrection saying : Pax vobis, Peace be with you,
and after said: Take ye the Holy Ghost. Seventhly, they were lift up in
contemplation. And this is to understand that they received the Holy Ghost in
an high place, wherof saith the gloss: Who that now desireth the Holy Ghost in
his heart, let him put the house of his flesh under his feet by lifting up his
heart by contemplation. And as to the seventh, wherefore he was sent; it is to
be noted, for seven causes he was sent, that be understood in this authority:
Paracktus autem spiritus sanctus: quem mittet pater in
nomine meo ille vos docebit omnia. The first cause is for to comfort the
sorrowful when is said, Paracletus, which is as much as to say as comforter, as
God saith by Isaiah: The spirit of God upon me, and it followeth to the end
that I should comfort the weepers of Sion, that be the
daughters that saw God. Whereof saith S. Gregory: The
Holy Ghost is said comforter to them that he findeth wailing for their sins
that they have committed, he maketh ready hope of pardon in lifting their
hearts from affliction of sorrow. The second is [Page 140] for to quicken the
dead when he saith Spiritus, of for the Spirit is he that quickeneth as it is
said in Ezechiel: Ye bones that be dry and without
life, I shall send in you my Spirit and ye shall live. The third cause is for
to sanctify and make clean the sinners in this that he said: Sanctus, as it is
said, Spirit because he giveth life. Also he saith Holy, because he sanctifieth
and maketh clean, and it is said pure and clean. Therefore saith David: The
grace of the Holy Ghost which is a flood pure and cleansing, he gladdeth the
city of God, that is holy church,
and by this flood our Lord hath sanctified his tabernacle. The fourth cause is, he is sent for to confirm love among them that be in
discord and hate, which is noted in this word Pater. He is said Father, because
that naturally he loveth us, as saith S. John in the gospel, Johannis xiii.:
Jesu Christ saith : My Father loveth you as his sons, and if ye be his sons,
then be ye brethren each to other, and between brethren always ought to per
severe love and friendship. The fifth cause is for to save the just and true
men. In this that he saith : In nomine meo, that is Jesus, that is to say,
Saviour, in whose name the Father sent the Holy Ghost to show that he came to
save the people. The sixth cause is for to inform the ignorant in this that he
saith: Ille vos docebit omnia. The Holy Ghost, when he shall
come, he shall teach you all things. As to the seventh, that he is given
or sent first in the beginning of the church by prayer, as thus when he came
the apostles prayed God and were in prayer, whereof is sung: Orantibus
apostolis Deum venisse, the apostles praying, the Holy Ghost came. And Luke iii., Jesu praying the Holy Ghost descended. Secondly, he
came by hearing attentively and [Page 141] devoutly the word of God. Acts x.:
As S. Peter was preaching, the Holy Ghost descended
upon them. Thirdly, he came by holy and busy operation, that
is by this that is said: Imponebant manus super eos et accipiebant spiritum
sanctum. The apostles put their hands on them that believed and anon they
received the Holy Ghost. And this imposition of the hands signifieth the
absolution of the priest; which absolution
Hanover
Historical Texts Project
Hanover College Department of History
Please send comments to:
luttmer@hanover.edu
