A Key Opening Mysterious Texts of Scripture, Collection of sermons 6 · Sermon 67
THE SIGNE AT THE HEART. A Sermon preached on the firſt Sunday in Lent. THE LXVII. SERMON.
ACTS 2.37.
Now when they heard this, they were pricked in their heart, and ſaid unto Peter and the reſt of the Apoſtles; Men and brethren, What ſhall we do?
SInnes for repentance to worke upon, and repentance for ſinne, take up in a manner our whole life. Not onelyonly the wicked (in their endleſſe mazes) in the rode to hell, but even the godly, who endeavour to make the ſtreighteſt ſteps they can to heaven, Ambulant in circuitu, walke in a kind of circuit. From faſting to feaſting, and from feaſting againe to faſting; from Mount Gerizin to Mount Hebal, and from Mount Hebal to Mount Gerizin; from ſinnes to repentance, and from repentance backe againe, though againſt their will, to ſin. It is true, that grace in the regenerate never quits the field, but groweth more and more upon corrupt nature, and in the end conquereth her: yet ſo conquereth her (as Lucullus and other Romane Captaines didaCic. de leg. Manil. Ita tamen ſuperarunt, ut ille pulſus ſuperatuſque regnaret. Mithridates) that nature ſtill ruleth in the members, and often putteth the mind to the worſt, alwaies to much trouble. Wherfore as the Sea-mew that maketh her neſt on the ſea ſhore, is forced daily to repaire it, becauſe every day the violent aſſault of the ſea waves moulter away ſome part thereof; ſo the regenerate and ſanctified ſoule hath need to renew the inward man daily, and repaire the conſcience by repentance, becauſe every day, nay almoſt every houre, by the violent aſſaults of tentation and ſinnes, as they are termed, of ordinary incurſion, ſome breach or other is made into it.
Now albeit private repentance hath no day ſet, nor time prefixed to it, but is alwayes in ſeaſon: yet now is the peculiar ſeaſon of publike, when the practice of the primitive, and the ſanction of the preſent Church calls us to watching and faſting, to weeping and mourning, to ſackcloth and aſhes, to humiliation and contrition; when in a manner the whole Chriſtian world (I except only ſome few Heteroclites) accordeth with us in our groanes, and conſorteth with our ſighes, and keepeth ſtroake with us in the beating our breaſts, and ſetteth open the ſluces to make a floud of teares, and carry away the filth of the whole yeere paſt. Abyſſus abyſſum invocet, let this floud carry away the former deluge. Verily ſuch is the overflowing of iniquity, and inundation of impurity in this laſt and worſt age of the world, that the moſt righteous among us can hardly keep up their head, and hold out their hands above water, to call to God for mercy for themſelves & others: hath not then the Church of God great reaſon to oppoſe the Eves, Embers, & Lent faſts, as ſo many floud-gates, if not quite to ſtay, yet ſomewhat to ſtop the current of ſin? Anſelme, ſometimes Archbiſhop of Canterbury, whom the Church of Rome hath inſerted into the Canon of Saints, (but he ranketh himſelfe among the Apocrypha of ſinners) recounting with hearts griefe and ſorrow the whole courſe of his life, and finding the infancy of ſinne in the ſinnes of his infancy, the youth and growth of ſinne in the ſinnes of his youth, and the maturity and ripeneſſe of all ſinne in the ſinnes of his ripe and perfect age, breaketh forth into this paſſionate ſpeech, Quid reſtat tibi, O peccator, niſi ut totâ vitâ deploret totam vitam? What remaines for thee, wretched man, but that thou ſpend the remainder of thy whole life in bewailing thy whole life? What ſhould wee (Beloved) in a manner doe elſe, conſidering that even when we pray againſt ſin, wee ſin in praying: when we have made holy vowes againſt ſin, our vowes by the breach of them turne into ſinne: after wee have repented of our ſinnes, we repent of our repentance, and thereby increaſe our ſinne? In which conſideration, if all the time that is given us ſhould be abHier. ep. 7. In quadrageſima abſtinentiae vela pandenda ſunt & tota aurigae retinacula laxanda. Lent of diſcipline, if all weekes Embers, if all daies of the weeke Aſhwedneſdayes, how much more ought we to keep Lent in Lent now, at leaſt continually to call upon the name of God for our continuall blaſpheming it? Now to faſt for our ſinnes in feaſting, now to weep and mourne for our ſinnes in laughing, ſporting, and rioting in ſinfull pleaſures: to this end our tender mother the Spouſe of Chriſt debarreth us of all other delights, that wee ſhould make Gods ſtatutes our delights: for this cauſe ſhee ſubtracteth our bodily refection, that wee may feaſt our ſoules: therefore ſhee taketh away or diminiſheth our portion in the comforts of this life, that with holy David wee ſhould take God for our cPſal. 119.57.portion. This is a time, as the name importeth, Lent of God to examine our accounts, and cleere them: a holy tenth of the yeere to be offered to him: the ſacred Eve and Vigils to the great feaſt of our Chriſ…an paſſover. Your humbling your bodies by watching and faſting, your ſou…es by weeping and mourning, your rending your hearts with ſighes, the reſolving your eyes into teares, your continuall proſtration before the throne of grace, & offering up prayers with ſtrong cryes, are at this time not only kind fruits of your devotion, ſpeciall exerciſes of your mortification, neceſſary parts of contrition, but alſo teſtimonies of obedience to the Law, and duties of conformity to Chriſts ſufferings, and of preparation to our moſt publique and ſolemne Communions at Eaſter.
To pricke you on forward in this moſt neceſſarie dutie, of pricking your hearts with godly ſorrow for your ſinnes, I have made choyce of this verſe, wherein the Evangeliſt S. Luke relateth the effects of S. Peters Sermon in all his auditours.
1. Inward impreſſion, they were pricked in heart.
2. Outward expreſſion, men and brethren, what ſhall we doe?
What Eupolis ſometimes ſpake of Pericles, that after his oration made to the people of Athens,dCic. de clar. orat. In animis auditorum aculeos reliquit. he left certaine needles and ſtings in their mindes, may be more truly affirmed of this Sermon of the Apoſtle, which when the Jewes heard they were pricked at heart, and not able to endure the paine, cry out men and brethren, what ſhall we doe? The ancient painters, to ſet forth the power of eloquence, dreweBodin. l. 4. de rep. c. 7. Majores Herculem Celticum ſenem effingebant, ex cujus ore catenarum maxima vis ad aures infinitae multitudinis perveniret, &c. Hercules Celticus with an infinite number of chaines comming out of his mouth, and reaching to the eares of great multitudes: much after which manner S. Luke deſcribeth S. Peter in my text, with his words, as it were ſo many golden chaines, faſtened firſt upon the eares, and after upon the hearts of three thouſand, and drawing them up at once in the drag-net of the Goſpell. Now our bleſſed Saviour made good his promiſe to him, foreign, thou ſhalt catch live men; and this acceſſe of ſoules to the Church, and happie ſucceſſe in his miniſteriall function, ſeemeth to have beene fore-ſhewed to him by that great draught of fiſh taken after Chriſts reſurrection, the draught was an fJohn 21.11.hundred fiftie and three great fiſhes; and for all there were ſo many, yet, ſaith the text, the net was not broken. The truth alwayes exceedeth the type, for here were three thouſand great and ſmall taken, and yet the net was not broken; there was no ſchiſme nor rupture thereby: for all the converts were of one minde, they were all affected with the ſame malady, they feele the ſame paine at the heart, and ſeeke for eaſe and help at the hands of the ſame Phyſitians, Peter and the reſt of the Apoſtles, ſaying, Men and brethren, what ſhall we doe?
Now when they heard theſe things they were pricked. Why, what touched them ſo neere? no doubt thoſe words,gVer. 23, 24. Him being delivered by the determinate counſell and fore-knowledge of God, yee have taken, and by wicked hands have crucified and ſlaine, whom God hath raiſed up, having looſened the paines of death, becauſe it was not poſsible that he ſhould be holden of it. This could not but touch the quickeſt veines in their heart, that they ſhould be the death of the Lord of life, that they ſhould ſlay their Meſſiah, that they ſhould deſtroy the Saviour of the world. Of all ſinnes murder cryeth the loudeſt in the eares of God and men; of all murders, the murder of an onelyonly begotten ſonne moſt enrageth a loving father, and extimulateth him unto revenge: in what wofull caſe then might they well ſuppoſe themſelves to be, who after S. Peter had opened their eyes, ſaw that their hands … beene deepe in the bloud of the Sonne of God? Now their blaſphemous words which they ſpake againſt him, are ſharp ſwords wounding deeply their ſoules; the thornes wherewith they pricked his head, and the nailes wherewith they pierced his hands and feet, pricked and pierced their very heart.
They were pricked in heart: That is, they were pierced tho row with ſorrow, they tooke on moſt grievouſly. Here leſt wee miſtake phraſes of like ſound, though not of like ſenſe, we muſt diſtinguiſh of ſpiritus compunctionis, and compunctio ſpiritus, foreign, and foreign,hRom. 11.8. a ſpirit of compunction reproved in the unbeleeving Jewes, and compunction of ſpirit, or of the heart, here noted by S. Luke: the former phraſe ſignifieth ſlumber, ſtupiditie, or obſtinacie in ſinne, this latter hearty ſorrow for it: the former is a malady for the moſt part incurable, the latter is the cure of all our ſpirituall maladies. Now godly ſorrow is termed compunction of the heart for three reaſons, asiLorin. in Act. c. 2. Dicitur dolor de peccato admiſſo, quod eſt compunctio, vel quia aperitur cordis apoſtema, vel quia vulneratur cor amore Dei, vel quia daemon dolore & invidiâ ſauciatur. Lorinus conceiveth.
1. Becauſe thereby the corruption of the heart is diſcovered, as an apoſteme is opened by the pricke of a ſharp inſtrument.
2. Becauſe thereby, like the Spouſe in the Canticles, wee become ſicke of love, as the leaſt pricke at the heart cauſeth a preſent fit of ſickneſſe.
3. Becauſe thereby the Divell is, as it were, wounded with indignation and envie. When they heard theſe things they were pricked in heart: when they were pricked in heart
They ſaid. As the ſtroakes in muſicke anſwer the notes that are prickt in the rules: ſo the words of the mouth anſwerkCic. 3. de Ora. Totum corpus hominis, & omnes ejus vultus, omneſque voces, ut nervi infidibus ita ſonant, & à motu quoque animi ſint pulſae. to the motions and affections of the heart. The Anatomiſts teach, that the heart & tongue hang upon one ſtring. And hence it is, that as in a clocke or watch, when the firſt wheele is moved the hammer ſtriketh: ſo when the heart is moved with any paſſion or perturbation, the hammer beats upon the bell, and the mouth ſoundeth: as we heard from David, lPſal. 45.1.My heart is enditing a good matter, and my tongue is the pen of a ready writer. And from S. Paul: mRom. 10.10.With the heart man beleeveth unto righteouſneſſe, and with the tongue confeſsion is made unto ſalvation. And from our Saviour:nLuke 6.45. A good man out of the good treaſure of his heart bringeth forth good things, and an evill man out of the evill treaſure of his heart bringeth forth evill things; for out of the abundance of the heart the mouth ſpeaketh. Many among us complaine that they are tongue-tied, that when they are at their private devotions, their words ſticke in their mouths, and they cannot freely powre out their ſoules into the boſome of their Redeemer; but they looke not into the cauſe of it, they have not got a ſtocke of heavenly knowledge, and ſanctified formes of words, their hearts are not filled with the holy ſpirit: for were they full, they would eaſily vent themſelves. They cannot freely bring forth, becauſe they have laid up nothing in the treaſurie of their hearts.
To Peter and the reſt of the Apoſtles. As thoſe that were wounded with the darts of Achilles, could no otherwiſe bee cured than by his ſalves and plaiſters: ſo the Jewes who were wounded by S. Peters ſharp reprehenſion, could be by no other meanes cured, than by his owne ſalves and receipts which he preſcribeth afterwards. Here ouroLorin. comment. in Act. c. 2. Aliàs notatum eſt quoties Petri cum aliis Apoſtolis mentio fit, Petrum primo loco poni tanquam ducem, ideoque nunc Judaei omnes ad illum ſe convertunt. & in c. 1. v. 13. Facit ad Petri primatum non mediocriter, quod tum Lucas in iſto capite, ſicut in Evangelio, texens Apoſtolorum catalogum, ut etiam Matthaeus & Marcus, primum ante omnes nominant. adverſaries, who will not let the leaſt tittle fall to the ground that may ſerve any way to advance the title and dignity of the Biſhop of Rome, will have us take ſpeciall notice, that here and elſewhere Peter is named before the reſt of the Apoſtles: and that yee may know that all is fiſh that comes to Peters net, Bellarmine will tell you that the Popes monarchy is proclaimed in thoſe words in the Acts, Riſe up Peter, kill and eat, (Acts 11.7.) I know not with what perſpective the Cardinall readeth the Scriptures; but ſure I am hee ſeeth more in this viſion, than any of the ancient or later Commentators ever diſcerned; yet Baronius ſeeth more than he: Thoſe were healed (ſaith hee) who came but within the ſhadow of Peter. Acts 5.15. They brought forth the ſicke into the ſtreets, and laid them on beds or couches, that at the leaſt the ſhadow of Peter paſsing by, might over-ſhadow them. The ſame vertue is given to the ſhadow of Peter, which is given to his body, that we might know that ſuch ſtore of grace was given to Peter, that God would have the ſame gifts derived to his ſucceſſours, who repreſent his perſon. Thus as yee ſee, the Papiſts as men in danger of drowning, catch at every rotten ſtake to ſupport their faith in the Popes ſupremacy. Lorinus catcheth at the placing of a word, Bellarmine at a myſticall apparition, andpBaron. ad an. 34. p. 303. Eadem virtus umbrae corporis Petri tradita, quae & corpori, ut cognoſcamus tantam gratiarū copiā Petro collatam, ut eadem dona in ſucceſſoribus, qui referunt perſonam Petri, propagari Deus voluerit. Baronius at a ſhadow. What ſerveth this ſhadow to illuſtrate or confirme the Popes or Peters ſupremacie? It pleaſed God, for the manifeſtation of his power, and the performance of Chriſts promiſe to his diſciples, that they in his name ſhould worke greater miracles than ſome of thoſe that he had done, to heale the ſick by Pauls handkerchiefes, and Peters ſhadow: Ergo, Peter was chiefe of all the Apoſtles, and the Pope the Monarch of the viſible Church. Neither is there any clearer evidence in that viſion which S. Peter ſaw of a ſheet let downe from heaven, in which there were foure-footed beaſts of the earth, and wilde beaſts, and creeping things, and fowles of the aire. And hee heard a voyce ſaying unto him; Ariſe Peter, ſlay and eat. At manducare eſt capitis, ſaith the Cardinall: but it is the head that eateth, the Pope therefore is the head. Hee ſhould better have concluded, the Popes are the teeth: for S. Peter himſelfe made no other interpretation of this viſion, than that the Gentiles, whoſe hearts God had purified by faith, were not to bee accounted uncleane; and therefore he alledgeth this apparition in his apologie for going unto the uncircumciſed, and eating with them. As little maketh the ſetting of Peters name before the reſt, for his authority over them. For here was a ſpeciall reaſon why the Jewes directed their ſpeech to Peter in the firſt place: becauſe it was he who charged them ſo deepe, he put them in this perplexity; and therefore to him they addreſſed themſelves for counſell and comfort. Elſewhere, where there is not the like occaſion, others are named before him, asqGal. 2.9. James, Cephas, and John, who ſeemed pillars. James, andſMarke 16.7. Tell the diſciples and Peter. Andrew, and therJohn 4.2. the citie of Andrew and Peter. Diſciples. Here I demand of Lorinus, doth the naming of Andrew before Peter, or of James, or the Diſciples, prove that any of theſe were ſuperiours to Peter? If they were, what becomes of Peters ſupremacie? If they were not, what maketh the naming him before them for it? Without all queſtion, if the ſetting of Peter after the reſt of the Apoſtles & Diſciples in the texts above alledged, maketh not againſt; the ſetting him here before them, maketh not for his ſupremacy.
Men and brethren what ſhall we doe? Seneca ſaith, Levis dolor eſt qui conſilium capit, It is a light griefe which admitteth of conſultation: but wee may ſay more truly, Sanus dolor eſt qui conſilium capit; It is an healthfull malady and an happie griefe, which drives us to our ſpirituall Phyſitian, and exciteth us to a carefull uſe of the meanes of ſalvation. S.t2 Cor. 7.9, 11. Paul rejoyced at this ſymptome in his patients at Corinth: Now I rejoyce not that yee were made ſorrie, but that yee ſorrowed to repentance: for behold this ſelfe ſame thing that yee ſorrowed after a godly ſort, what carefulneſſe it wrought in you, &c.
What ſhall we doe to ſatisfie the Father for the death of his Sonne, to eaſe our burthened conſciences, to waſh away the guilt of the effuſion of innocent bloud? Behold here the effects of ſoule-raviſhing eloquence, attention, compunction, and a ſollicitous enquiry after the meanes of everlaſting ſalvation: or if yee like better of an allegoricall partition, ſee here,
1. The weapon wherewith they were wounded, the Word preached, when they heard, &c.
2. The wound, which was a pricke at the heart.
3. The cure, not words but deeds, they ſaid, what ſhall we doe?
Here yee have a patterne, both of a faithfull teacher and religious hearers; a faithfull teacher tickleth not the eares, but pricketh the heart; his words are not like bodkins to curle the haire, but like goads and nailes that pricke the heart; though the goads goe not ſo deepe that pierce but the skin, the nailes goe farther, for they are driven to the very heart of the auditors up to the head. The religious hearer, when he is reproved for his ſin, ſpurneth not at the Miniſter of God, but receiving the words with meekneſſe, communeth with his owne heart whether the reproofe were juſt or no, and finding it juſt, confeſſeth his ſinne, and ſeeketh for pardon and forgiveneſſe. The Jewes here when they were charged by S. Peter with the murder of the ſonne of God, ſay not, Quid hic? ſed quid nos? not what hath this man to meddle with us? but who can give us good counſell? not what ſhall we ſay? but what ſhall wee doe? for words are too light a recompence for deeds.
1. A word of the duty of faithfull teachers, that with the cocke, by clapping my wings upon my breaſt, I may awake my ſelfe as well as others. The ſalvation of the hearers much dependeth upon the gifts of the Preacher, and the gifts of the Preacher much depend upon his ſincere intention, not to gaine profit oruSalvianus de gubernat. Dei, lib. 1. Utilia magis quam plauſibilia ſectari, nec lenocinia quaerere ſed remedia. applauſe to himſelfe, but ſoules to God: not to tickle their eares, but to pricke their hearts. Such a Preacher*Bern. in Cant. Illius doctoris vocem libentiùs audio, non qui ſibi plauſum, ſed qui mihi planctum movet. S. Bernard ever wiſhed to heare, at whoſe Sermon the people hemmed not, but ſighed; clapped not their hands as at a play, but knocked their breaſts as at a funerall. According to which patternexHieron. Nepot. Te docente in eccleſiâ, non clamor populi, ſed gemitus ſuſcipiatur; lachrymae auditorum tuae laudes ſint. S. Jerome endevoureth to frame Nepotian his ſcholar, When thou teachest in the Church (ſaith hee) let there bee heard no ſhouts of admiration, but ſobs of contrition: let the fluencie of thy eloquence be ſeene in the cheekes of thy hearers. This is not done by oſtentation of art, but by evidence of the ſpirit. A painted fire heateth not, nor doe the geſtures and motions of an artificiall man, deſtitute of ſoule and life, any whit move our affections: foreign, they are the graces of ſanctification ſhining in the countenance, geſture, & life of the Preacher (and not the beauty and ornaments of ſpeech) which inſinuate into the heart, and multiply themſelves there: without which, though wee ſpeake with the tongues of men and Angels, wee are but like ſounding braſſe or tinckling cymbals: except the Lord touch the heart and the tongue of the Preacher with a coale from his Altar, all the luſtre of rhetoricall arguments, and blaze of words, will yeeld no more warmth to the conſcience than a glow-worme. Yee have heard briefly of the duty of Paſtours, reſerve (I pray you) one eare to liſten to your owne duty as hearers.
2. It was the manner of the Jewes to bore thorow the eares of thoſe ſervants that meant not to leave them till death: and if yee deſire to be in the liſts of Gods ſervants, yee muſt have your eares bored, and the pearles of the Goſpel hanging at them. All ſhepherds ſet a marke upon their ſheepe; and ſo doth the good Shepherd that gave his life for his ſheepe: and this marke is in the eare,yJoh. 10.3, 27. My ſheepe heare my voyce. There is no doctrine in the word wee heare of more often, than of hearing the word and keeping it. We heare that we ought to heare the Father;zEſay 1.1. Heare O heaven, and hearken O earth, for the Lord hath ſpoken: we heare that we ought to heare the Son;*Mat. 13.43. Mat. 17.5. He that hath eares to heare let him heare: and, This is my well-beloved Son in whom I am well pleaſed, heare yee him: we heare that wee ought to heare the Spirit;aApoc. 2.7. Let him that hath an eare to heare, heare what the Spirit ſaith to the Churches. All the venturers in the great ſhip called Argonavis, bound for Colchis to fetch the golden fleece, when they were aſſaulted by the Syrens, endevouring to enchant them with their ſongs, found no ſuch help in any thing againſt them, as in Orpheus his pipe: wee are all venturers for a golden crowne in heaven, and as the Grecians, ſo wee are way-laid by Syrens, evill ſpirits, and their incantations, from which we cannot be ſafe, but by liſtening to the Preachers of the Goſpel, who when they pipe unto us out of the word, our hearts dance for joy. In that golden chaine of the Apoſtle, the firſt linke is hung at the eare, Faith commeth by bRom. 10.14, 17.hearing, and hearing by the word of God. How ſhall they call on him, on whom they have not beleeved? and how ſhall they beleeve in him, of whom they have not heard? and how ſhall they heare without a Preacher? Doe we think that God will heare us in our prayers, if wee heare not him ſpeaking to us in his Word? The ProphetcZach. 7.13. Zacharie aſſureth us hee will not: When I cried they would not heare, ſo they cried and I would not heare them, ſaith the Lord of hoſts. If yee deſire with S. Paul to heare in heaven, foreign, the d2 Cor. 12.4.words that cannot be uttered, ye muſt on earth be attentive hearers to the words uttered by our Peters and Pauls. None was cured with more difficulty (as it ſeemeth) than the man that had a deafe and dumb ſpirit: ſuch are our obſtinate Recuſants and Seperatiſts, who have not an eare to heare what God ſpeaketh to them by the Miniſters of the Word. Religion is not unfitly compared to the Weaſell,eAdrian. Jun. emblem. Muſtella concipit aure, parit ore. which, as Adrianus Junius writeth, conceiveth at the eare, and brings forth her young ones at her mouth: for the ſeed of Gods word is caſt in at the eare, and there having conceived divine thoughts and meditations, ſhe bringeth forth the fruit of devotion at her mouth, praiſes and thankſgivings, godly admonitions, exhortations, reprehenſions and conſolations. Marke your Jaylers, they often ſuffer their priſoners to have their hands and feet free; neither are they in any feare that they will make an eſcape, ſo long as the priſon doores and gates are ſure lockt and faſt barred: ſo dealeth Satan with thoſe whom hee holdeth in captivity, hee letteth them ſometimes have their hands at liberty to reach out an almes to the poore, and ſometimes their feet to goe to Church to heare prayers; but he will be ſure to keepe the eares, which are the gates and doores of their ſoule, fast: which he locks up with theſe or the like ſuggeſtions. Chriſt ſaith that his houſe is Domus orationis, not orationum, an houſe of prayer, not of ſermons. Few there are but know enough, the greateſt defect is in the practice of religious duties: What can they heare which they have not often heard before, which no ſooner entreth in at one eare, but runneth out at the other? Give mee leave a little to lift theſe Adders from the ground, whereby they ſtop the right eare, and plucke their taile from the head, whereby they ſtop the left, that they may be charmed both by the word and by the voyce of reaſon it ſelfe.
Chriſt ſaith his houſe is an houſe of prayer: but where ſpake hee this? ſpake he it not in the Temple? and were not theſe very words part of a ſermon which hee preached to the buyers and ſellers there? Hee hath but little skill in the language of Canaan, who knoweth not that prayer and invocation of Gods name, is in Scripture by a Synecdoche taken for the wholefActs 2.21. Rom. 10.13. Whoſoever ſhall call upon the name of the Lord ſhall be ſaved, &c. worſhip of God: yet admit that our Saviour ſhould in that place take prayers ſtrictly, for that part of Gods worſhip which conſiſteth in lifting up our hands, to preferre our petitions and ſupplications unto him; S. Paul furniſheth us with a direct anſwer to this objection, even by thoſe queſtions he propoundeth,gRom. 10.14. How then ſhall they call on him, on whom they have not beleveed? how ſhall they beleeve on him, of whom they have not heard? and how ſhall they heare without a preacher? As there is no powerfull preaching without prayer to God for a bleſſing upon it: ſo no good prayer without preaching, to direct both in the matter and forme, and to enflame our hearts with zeale. There being three parts of prayer, humble confeſſion, confident invocation, and hearty thankſgiving; how can they make a full confeſſion of their ſinnes, who learne not what are ſinnes from the mouth of the Preacher? How can they bee humbled in ſuch ſort as they ought, before whom the Preacher out of the word ſetteth not God his terrible name, glorious Majeſtie, all-ſeeing eye, infinite purity, ſtrict juſtice, fierce wrath againſt ſin, together with man his vileneſſe, wretchedneſſe, ſinfulneſſe, wants and infirmities? How can they call upon God with confidence, who are not perſwaded out of the Word by the Preacher, of God his love to man, merciemercy and long-ſuffering, gratious promiſes, omnipotent goodneſſe; as alſo of Chriſt his perfect obedience, plenary ſatisfaction, and perpetuall interceſſion? How can they recount Gods bleſſings, both ſpirituall and temporall, who never have beene told them by the Preacher?
Yea but they will ſay they know enough of theſe things: nihil eſt dictum quod non ſit dictum prius. This very objection of theirs bewrayes their ignorance and want of knowledge in divine things. For were they rightly inſtructed as they ought to be, they could not but know that the Scripture is like a plentifull mine, in which the deeper we digge, the veine of heavenly truthes proves ſtill the richer; they would know that all the Saints of God in all ages have complained of, and confeſſed their ignorance, and continually praied with David, Doce me viam ſtatutorum tuorum, O teach me the way of thy ſtatutes, and open mine eyes, that I may ſee the wonderfull things of thy law. Laſtly, that it is the duty of every good Chriſtian tohAmbroſ. de Offic. l. 1. Et quantumvis quiſque profecerit, nemo eſt qui doceri non queat donec vivit. improve his talent of wiſedome and ſpirituall underſtanding, toi1 Tim. 4.15. meditate on thoſe things he readeth and heareth, that his profiting may appeare unto all; and to k2 Pet. 3.18.grow in grace, and in the knowledge of our Lord and Saviour Jeſus Chriſt. Admit they ſhould learne no new thing in divers Sermons, yet will not this any way excuſe their neglect of this duty of hearing; neither ought it to be any cauſe at all to keepe them from Sermons: becauſe inſtruction of ignorance is not the onelyonly end of preaching, there are many others; as, to glorifie God, to countenance the miniſterie of his word by their preſence, to encourage others to the diligent and conſtant hearing of the word by their example, who perhaps may more need inſtruction than themſelves; to teſtifie their obedience to Gods ordinance, who commandeth all his ſervants, as well to heare him when he ſpeaketh to them in his Word, as to ſpeake unto him in their prayers; to have religious affections ſtirred up in them, ſometimes hope, ſometimes feare, ſometimes godly ſorrow, ſometimes ſpirituall joy, alwayes zeale for Gods glorie, fervour in their devotion, and watchfulneſſe over all their wayes: to be put in minde of thoſe things which indeed they knew before, but either forgot, or made as little uſe of them as if they had never knowne them: to be awaked out of their ſpirituall lethargie: to be admoniſhed of divers dangers they are like to incurre: to be convinced of divers errours which they count to be none till the powerfull miniſtry of the Word hath demonſtrated them to be ſuch: to reprove them of the ſins they daily commit, as well of ignorance as againſt their conſcience: and to pricke their hearts deep with godly compunction, that with weeping eyes and bleeding hearts they may ſeek to God in time for pardon. Laſtly, to prepare them to performe all religious duties in a better maner, that they may for the future receive more comfort in their private devotions, and more benefit by the publike miniſtry of the Word and Sacraments. The grand enemie of our ſoules, partly by immediate ſuggeſtions and thoughts ingeſted into our mindes, and partly by the mouthes or pennes of Atheiſts, Infidels, Heretickes and Schiſmatickes, layeth new batteries againſt our moſt holy faith: and is it not then moſt needfull to learne from the moſt able and experienced Souldiers of Chriſt how to beat them off, and fortifie againſt them? And if their memorie be ſo brittle and pertuſe, as they pretend, that it will hold nothing, there is a greater neceſſitie for them to heare oftener than others, that the frequent inculcation of the ſame doctrine may imprint that in their mindes which others receive by the firſt hearing. And to anſwer them in their owne metaphor; albeit the bucket be ſo full of holes that all the water they take up in it runneth out, yet certainely the often dipping it into the Well, and filling it with water, will make it moiſter than otherwiſe it would have beene. And ſo I paſſe from the eare marke of Chriſts ſheepe, to the marke in their heart.
They were pricked in heart. This pricke in the heart may be conſidered two manner of wayes:
1 In a reference to the cauſe, and ſo it is an effect.
2 In a reference to the ſubject, and ſo it is an affection.
If wee conſider it as an effect, it ſheweth unto us the efficacie of Gods Word in the mind of the hearers, which is far greater than any force of humane art or eloquence. Art and humane eloquence may move affection, but it is the powerfull preaching of the Word only that can remove corruption; as we read, Lex Jehovae convertens animas, lPſal. 19.7.The law of the Lord is perfect, converting the ſoule. The word of man my tickle the eare, but it is the word of God onelyonly which pricketh deepe the heart. Hence it is compared to a goad, mEccleſ. 12.11.or naile faſtened by the maſters of the aſſemblies: nay to a nHeb. 4.12.two-edged ſword, piercing to the dividing aſunder of ſoule, and ſpirit, and joynts, and marrow: nay to thunder, which breaketh the bones, not hurting the yeelding fleſh; at the ſound whereofoLuke 10.18. Satan fals like lightening from heaven. This efficacie of the word of God proves the Divinitie thereof: as it could not be divine, but it muſt needs be effectuall; ſo it could not be ſo effectuall as it is, if it were not divine. As the demoliſhing the wals of Jericho proved that there was ſomething more in the ſounding of the Rams hornes, than the violent expulſion or percuſſion of the aire; ſo the conquering all the eloquence, and power, and wealth, and wiſdome of the world, and ſubduing it to the Goſpel by the preaching of the Apoſtles, poore, ſimple, and illiterate men, of no more account (in compariſon of the Oratours and Philoſophers of the heathen) than the Rams hornes in compariſon of ſilver trumpets, demonſtrateth that their words were not the words of men, but the words of God. pZab. Phyſ.Zabarel treating of nutrition in the ſtomacke, and perfect concoction, propoundeth this queſtion; How commeth it to paſſe, that heat being but an accident and a ſimple qualitie, can digeſt our meat, ſever the thicker parts from the thinner, turne the chylus into chymus, and chymus into bloud, and diſperſe this bloud into all parts? reſolveth it thus, that Heat may be conſidered two wayes; either as it is a meere qualitie and accident, and ſo it hath but one ſimple operation; or as it is an inſtrument of the ſoule, and ſo it produceth all the effects above mentioned. In like manner, if it be demanded how the word preached inſtructeth, correcteth, and comforteth, and maketh the man of God q2 Tim. 3.17.perfect, and thorowly furniſhed to everie good worke: how it frameth and mouldeth the heart, how it printeth it like a ſtamp, melteth it like fire, bruizeth it like a hammer, pricketh it like a naile, and cutteth it aſunder like a ſword: the ready anſwer is, that it produceth theſe effects, Non ut ſonus, ſed ut inſtrumentum Dei; not as it is a ſound or a colliſion of the aire, but as it is an inſtrument of God: Or, to uſe the phraſe of the Apoſtle, as it is the rRom. 1.16.power of God unto ſalvation, to everie one that beleeveth. This power wee may eaſily beleeve to bee in the whole, when wee ſee ſuch efficacie in one text.ſJunius in vita. Junius was reclaimed from Atheiſme by caſting his eye on the new Teſtament lying open in his ſtudy, and reading the firſt words of S. Johns Goſpel; In the beginning was the Word, and the Word was with God, and the Word was God. Theſe words which ſtrucke ſuch a reverence in the hearts of the heatheniſh Platonicks, that they wrote them in golden letters in their Churches, ſo amazed him with the ſtrange majeſtie of the ſtile, and profoundneſſe of the myſteries therein contained, that hee never after entertained the leaſt thought of his former atheiſticall conceit. As Antony paſſing in his journey, and comming to a Chappell, heard the Prieſt read thoſe words in the Goſpel,tLuke 18.22. If thou wilt be perfect, goe ſell all that thou haſt, and give to the poore, and thou ſhalt have treaſure in heaven: hee tooke the words as ſpoken to himſelfe in particular, and fulfilling the precept of Chriſt accordingly, of a covetous worldling became a moſt holy recluſe. What ſhould I ſpeake of S. Auſtine, who was ſtrangely converted by hearing a voyce, ſaying; Tolle, lege: & faſtening his eies upon the firſt paſſage of Scripture he lighted upon, which was this,uRom. 13.13, 14. Let us walke honeſtly as in the day, not in gluttonie and drunkenneſſe, not in chambering and wantonneſſe, not in ſtrife and envying; but put yee on the Lord Jeſus, and make no proviſion for the fleſh, to fulfill the luſts thereof. No ſooner was the verſe read, than the worke of his converſion was finiſhed, and a pious reſolution for amendment of life ſetled in him.*Aug. conf. l. 8. c. 12. Surgens ab Alypio ut flerem, de vicinâ domo audivi vocem, Tolle, lege: tum cogitabam puerine ſolebant tale aliquid cantare, nec occurrebat audiviſſe me. Uſpiam repreſſo impetu lachrymarū, ſurrexi, interpretans me divinitùs doceri codicem aperire & legere. Itaque reverſus ad locum ubi ſedebat Alypius, ibi enim poſucram codicem, aperui & legi in caput quo conjecti ſunt oculi mei, Rom. 13. Non in comeſſationibus, &c. Rem Alypio indicavi, petit videre quod legiſſem, & oſtendit ultrà quàm ego legeram quod ſequitur, Infirmū in fide aſſumite, quod ille ad ſe retulit. Alypius certified hereof, deſireth to peruſe the place, and falleth upon the verſe immediately following; Him that is weake in the faith receive you, (Rom. 14.1.) which he applying to himſelfe, beſought S. Auſtine to ſtrengthen him in the truth, according to the command of Chriſt to Peter, Luke 22.32. Tu converſus, confirma fratres, When thou art converted, confirme thy brethren: which taske he ſo well performed, that with a little travell, in a ſhort ſpace two twins were brought forth to Chriſt at one birth. To faſten the truth of this obſervation, concerning the efficacie of Scripture texts ſeaſonably applyed, I will borrow a golden naile from S. Chryſoſtome: It is not ſo in the Church where the Word is powerfully taught, as it was in the Arke of Noah: for there the beaſt that entred into the Arke, received no change nor alteration at all by the imbarking there during the deluge: if they were cleane at their comming in, they were ſo at their going out; if they came in uncleane, they went out uncleane; if they came in wilde, they went out wilde: but it is not ſo here: we come in uncleane, but we goe out cleane; we come in wild, we goe out tame; wee come in wolves, wee goe out lambs; we come in lions, we goe out deere; we come in vultures, wee goe out doves; we come in beaſts, we goe out men; or, to ſpeake more properly, regenerate Chriſtians. And thus much concerning compunction in reference to the cauſe, as it is an effect of the word preached: now let us conſider it in a reference to the ſubject, as it is an affection in the ſinner.
The locuſts are deſcribed byxApoc. 9.7, 10. S. John with faces like men, but ſtings in their tailes like ſcorpions: not to diſparage any myſticall interpretation, a morall may be this: Sinnes, eſpecially of pleaſure, like theſe locuſts, have beautifull faces, and a delightfull appearance at the firſt: but thoſe that deale and dally with them, ſhall finde that they have ſtings in their tailes, and leave pricks and venomous wounds in the conſcience in the end; for after the act of ſinne is committed, there is felt in all that have not ſeared conſciences, remorſe, ſorrow, feare, and ſhame: ſorrow for the loſſe of Gods favour, & the jewels of his grace, & the comforts of the Spirit; feare for the guilt of ſinne, and ſhame for the filthineſſe and turpitude thereof. Of theſe three conſiſteth compunction; whichyIn verbo compunct. Compunctio eſt humilitas mentis cum lachrymis, veniens de recordatione peccati, & timore judicii. S. Iſidore defineth to be a dejection of the minde, with teares cauſed by the remembrance of ſinne, and feare of judgement. ByzEx Aquinate in ſupplement. Humilitas mentis inter ſpem & timorem annihilans peccatum: nam ut vermis qui naſcitur in ligno lignum exeſt, ita dolor ex peccato peccatum ipſum abſumit. S. Gregorie thus, A dejection of the mind full of anxietie, betweene feare and hope, annihilating or deſtroying ſinne. For as the worme which breedeth in the wood conſumeth it, ſo (ſaith St Chryſoſtome) the ſorrow which ariſeth from ſinne conſumeth and deſtroyeth it. Pia proles hoc ipſo quod devoret matrem, An happie iſſue in this onelyonly, that it eateth out the heart of the parent.
Thus I have pricked you out (to uſe the phraſe of the Muſitians) a leſſon of compunction; which though it be a ſad pavin to the outward man, yet it is a merrie galliard to the inward. The phyſicke which kindly worketh, and maketh the patient heart-ſicke for the preſent, yet much comforteth him out of aſſured hope, that the preſent pain will bring future eaſe & help. The ſmarting plaiſter is the moſt wholſome: ſuch is that I have ſpread by the amplification of my Text, and now I am to lay it to by the application thereof. If compunction of the heart be the true marke of a penitent, let the eye of our ſoule look into our heart, and ſee whether we can find it there. If we find it, we may take comfort in it; if we find it not, we may be ſure we are no true converts. There is no vertue in the phyſick, if it paine us not: no force in the plaiſter, if it ſmart not: the diſ-located bone is not brought to his place, if we felt no pain in the ſetting it. As the colours and ſhapes which are burnt in glaſs, cannot be obliterated unleſs the glaſs be broken all to pieces; ſo neither can the ougly ſhapes of vices & images of Sathan be razed out of the ſoule, unleſſe the heart be broken with true contrition. Spices when they are bruiſed and pownded in a mortar yeeld a moſt fragrant ſmell: O then let us bruiſe our hearts with true contrition, Tertul. de poenitent. Miſerum eſt ſecuri & cauterio exuri, & pulvoris alicujus mordacitate cruciari; attamen quae per inſuaviem medentur, & emolumento curationis offenſam ſui excuſant, & praeſentem injuriam ſupervenientis utilitatis gratia commendat.that our zealous meditations may be like fragrant ſpices in the noſtrils of God. If the Jewes were pricked in heart at the remembrance of Chriſts ſuffering, if their hearts bled for once crucifying the Lord of life, how much more ought ours for crucifying him daily? O thinke upon this (dearly beloved) ſeriouſly both in the day and in the night, and let it make your beds to ſwim with teares. As often as ye ſweare by the wounds of Chriſt, ye teare them wider: as often as ye belch out blaſphemy againſt God, ye ſpit upon your Saviours face: as often as ye diſtemper your ſelves with ſtrong wines, ye give him vinegar to drink: as often as ye grieve the holy ſpirit, ye pricke his very heart: as often as yee unworthily receive the ſacrament, ye tread his bloud under your feet. Me thinks I hear you ſobbing and ſighing out the words of the Jewes in my Text: If theſe things are ſo, if thoſe ſins are ſo hainous and grievous which we have made ſo light of, Men and brethren, what ſhall we doe? I anſwer you in the words of Saint Peter following: Repent, and be baptized every one of you; not in the font of ſweet water in the Church, but in the ſalt water of your teares: let youraCypr. de lapſ. Alto vulneri diligens, & longa medicina ne deſit poenitentia crimine minor non ſit. ſorrow be anſwerable to your ſinfull pleaſures, and bring forth fruits meet for repentance. The wound is deep, thruſt the tent to the bottome of it; your ſins have been many and grievous, let your teares bee abundant, and your ſighes many. Yee have had a long time of ſinning, give not over preſently your exerciſes of mortification: hold on your ſtrict abſtinence, your devout prayers, your frequent watchings, your humble confeſſions, and ſad meditations, the whole time which the Church hath preſcribed you: by your ſorrow here, prevent eternallbTertul. de poenit. Fletu fletum, temporali afflictione aeterna ſupplicia expungite: in quantum non peperceritis vobis, in tantum vobis parcet Deus. lamentations and woe: by your remorſe of conſcience here, prevent weeping and gnaſhing of teeth hereafter: by your temporall affliction in this world, prevent eternall malediction and endleſſe torments of body and ſoule in hell: the leſſe you ſpare your ſelves in this kind, God will ſpare you ſo much the more, and ſo much the ſooner and eaſier be reconciled unto you. To whom, &c.