The Souls Implantation into the Natural Olive, Part 1
THE BROKEN HEART.
ESAY 57.15.
For thus ſaith the high and loftie One that inhabiteth eternity, whoſe Name is holy; I dwell in the high and holy place; that is, in heaven, which is his throne: and I will dwell with him that is of a contrite and humble ſpirit, to revive the heart of the humble, and the heart of the contrite ones.
THere are two maine parts of the preparative worke for Chriſt:
Firſt, the manner of the worke on Gods part: and this diſcovers it ſelfe in theſe two particulars.
1. In propoſing Chriſt in the Miniſterie of the Goſpell, as the moſt beautifull object which the ſoule can view or affect; Pſal. 2.12. Cant. 5.9. with 6.1.
2. That God doth by an holy kind of violence plucke the ſinner from ſinne to himſelfe; as in that place, Iohn 6.44. No man can come to me, except the Father which hath ſent me, draw him.
The ſecond is on our part; a frame and temper of the heart that God workes upon us by this holy kind of violent drawing. This diſcovers it ſelfe in theſe two particulars:
1 Contrition.
2 Humiliation.
For the handling of theſe two, wee have choſen this place of Scripture. And I intend not to trade with every particular in the Verſe, but ſo much in it as fitteth my intendment in hand.
Expoſ.That which I aime at, is in the middle of the Verſe: I dwell with him that is of a broken heart. Give me leave to open the words. The great God of heaven, that inhabiteth eternity in glory, for the comfort of every poore broken-hearted ſinner,Gods two houſes. ſaith, hee will dwell with him. The Lord hath but two ſtanding houſes; the one is in heaven in glorie, the other is every broken heart, and every ſhivered ſoule.
How he dwels in the heart.Now how doth God dwell in the heart of a poore ſinner? The Apoſtle, Epheſ. 3.17. tells us, Chriſt dwells in our hearts by faith: and it implies the conſtant abode of Chriſt by his Spirit in the ſoule, being received, and entertained by faith. So that firſt there muſt bee a broken heart, before there can bee faith, or before Chriſt will dwell in our hearts to our comfort. Conſider what a kind of heart it muſt be wherein God will dwell. It muſt bee an humble and a ſhivered ſpirit. Hee dwells in heaven by his glory: yet, though thou wert as low as hell in thy ſelfe, God will come and take poſſeſſion of thy heart marvellous graciouſly.
In the words, ſo farre as they concerne my purpoſe, the thing mainly obſervable is, the neceſſitie, and excellencie of this broken and humble ſoule. It is the only receptacle of the Lord Ieſus Chriſt. If you will have Chriſt and grace to dwell in you, you muſt get humble ſpirits.
Doct. So the Doctrine in generall from hence is this: The ſoule muſt bee broken and humbled, None but the broken heart is an houſe for Chriſt.before the Lord Ieſus Chriſt can, or will dwell therein, and before faith can be wrought therein. There muſt bee contrition, before there will bee an inhabitation of Chriſt in the ſoule.
As men, ſpecially great men, will have their houſes ayred, before they come to lie there; ſo this contrition is the ayring, or ſweeping of the ſoule, that ſo it may be inhabited.Foretold. This was typified and foretold in the old law. When the people of Iſrael were to goe into the Land of Canaan (which ſhadowed the kingdome of grace here, and of glory hereafter) they muſt goe through the vaſt, terrible, troubleſome, and roaring wilderneſſe, and through thoſe ſtreights and extreme hazzards, before God brought them to the Land of Promiſe. Whereby the Lord typified thus much unto us, that before the ſoule can bee truely poſſeſſed of Chriſt, it muſt goe through theſe rockie wayes of contrition and humiliation, Hoſ. 2.14. Therefore behold, I will allure her, and bring her into the wilderneſſe, Ad aperiendam ſpem. Hieron.and ſpeake comfortably to her. And in verſ. 15. I will give her the valley of Achor for the dore of hope, and ſhee ſhall ſing there, as in the dayes of her youth, and as in the dayes when ſhe came out of Egypt. Compare that 15. verſe with Ioſhua 7.25.The ſloodgate of ſorow, a dore of hope. The doore of hope is nothing elſe, but the expectation of all good things from God, which hee hath promiſed. And here remember the ſtory of Achor: Achan had ſtollen the wedge of gold, and the Babyloniſh garment, and therefore God departed away from the Campe. Now the Lord purſued him, and cauſed the people to ſtone him with ſtones; and they called the place, The Valley of Achor, to this day, .i. The Valley of trouble and affliction. The Lord hath reference to his former dealing As he did before in the time of Ioſhua; hee firſt ſubdued Achan, and then hee gave them ſucceſſe againſt all their adverſaries: (As if he had ſaid, I will give them the Valley of contrition and humiliation for the Gate to all comfort and ſweet refreſhing, here and hereafter:) So you muſt goe through the wilderneſſe to this Valley of Achor, before you can come to this doore of hope, to this Land of Canaan: you muſt ſtone theſe corruptions of yours, which have troubled the Spirit of God, and then there is a doore of hope ſet open for you.
And as it was foretold, ſo it was the end why the Lord Ieſus Chriſt was ſent: as Iſa. 61.12. The Spirit of the Lord is upon mee, (ſaith Iſaiah in the ſtead of Chriſt,) becauſe the Lord hath annointed mee to preach glad tydings unto the meeke, hee hath ſent mee to bind up the broken-hearted, to proclaime libertie to the captives, and to comfort all that mourne. Nay,2. Accompliſhed. the Lord hath not onelyonly ſent Chriſt to this end, and promiſed this, but he hath done as hee did promiſe. And this is the condition upon which he hath promiſed and given all comfort to his people: as in Pſal. 34.18. The Lord is nigh unto them that are of a broken heart, and ſaveth ſuch as be of a contrite ſpirit. Hee is neere them, to comfort them, and to aſſiſt them, and deliver them: and thus the Saints of God have found it; as 2 Chron. 33.12. where the Text ſaith, that Manaſſes humbled himſelfe mightily before the Lord, and hee found peace to his ſoule, and the Lord pardoned his ſinne. Hee was a mighty ſinner, and had mighty rebellions, and mighty pride of heart, and therefore the Lord laid him as low as the duſt, though hee were a King. As hee had beene a mighty ſinner, ſo hee was now a mighty patterne of humiliation, and the Lord had mercy on him.
Two reaſons of the point.The reaſons and grounds of Gods diſpenſation this way; are theſe two eſpecially.
1 Whether we conſider the receiving of faith, and Chriſt with it; or,
2 The keeping and maintaining of faith, being received. In both theſe it is plaine, that God will breake our hearts, before hee gives us Chriſt or faith. I ſay, it is neceſſary in the way of his providence.
Reaſ. 1 1 It is an eſpeciall meanes to make way for faith, and for Chriſt, becauſe all the lets and impediments which hinder the entrance of faith into the ſoule, are removed by humiliation and brokenneſſe of ſpirit.Two letts of faith removed by brokenneſſe of heart. Now beſides many other bolts and ſprings (as in a locke there are many ſprings and little bolts, beſides the maine bolt; ſo I ſay) there are two maine bolts which make the ſoule uncapable of faith, which being removed, faith will come into the ſoule.
The firſt let which is an hinderance to the worke of faith, is this:1 Lett. To ſeek contentment in the naturall condition. there is a ſettled kind of contentment which the ſoule taketh up in its owne eſtate: and the heart of a ſinfull creature ſitteth downe well apaid in that ſinfull miſerable condition wherein he is, and hee deſireth no other; nay, hee would have no change in this kind. This is one maine bolt which ſtoppeth the way, and keepeth faith from comming into the heart. This is the frame of every mans heart naturally. So we ſee in Deut. 29.19. And if it come to paſſe, that when hee heareth the words of this curſe, that he bleſſe himſelfe in his heart, ſaying, I ſhall have peace, though I walke in the imagination of mine owne heart, or adde drunkenneſſe to thirſt: The Lord will not ſpare him, but the anger of the Lord, and his jealouſie ſhall ſmoake againſt that man, and all the curſes that are written in this booke, ſhall fall upon him, and the Lord ſhall blot his name from under heaven. People bleſſe themſelves in their condition, notwithſtanding all the promiſes of bleſſing, and threatning of judgement. If any man have ſuch a root of bitterneſſe in him, and ſhall bleſſe himſelfe in this condition, and ſay, I will promiſe my felfe an happy end, let Moſes threaten what he can: I tell thee, the wrath of the Lord ſhall ſmoake againſt that man. See that notable place in Iob 21.14. It imports ſo much: For they ſaid to God, Depart from us; for wee deſire not the knowledge of thy wayes: that is, wee are as we would be. When wholſome counſels and exhortations are miniſtred, namely, that they would take up a better courſe, and be more holy before God, and yeeld obedience to him in his Word; and the Miniſter biddeth them take a farewell of their pleaſures and profits, and they thinke wee invite them to loſſe: now all the while that a poore ſinner quiets his heart in this condition, it is meerely impoſſible, (in the courſe of providence,) nay, it is a flat contradiction, that ever grace ſhould be beſtowed upon that ſoule, or that ever faith ſhould come there. For faith purgeth the heart, whereſoever it comes: as the Apoſtle ſaith, 2 Cor. 5.17. All things are become new, all old things are paſſed away. There muſt be a new frame of the heart, and a new courſe of life and converſation. Now for the ſoule to approve of its condition, and yet deſire to goe out of it, theſe two cannot ſtand together in reaſon; and therefore know, that while people pleaſe themſelves in this condition, and, let the Miniſter ſay, what the will, and let God reveale what hee will, ſtill they thinke they cannot be in a better eſtate: I ſay it is impoſſible, that ever, upon theſe termes, faith ſhould come into the heart: for faith will bring a change. Therefore when the Lord will doe good to a ſoule, hee will make him ſee his ſinnes, and make him weary of them, and tire him with the ſenſe of his condition, and ſhew him the neceſſity of faith, and that he muſt be a new man: and then he is content to take that way, whereby he may be better diſpoſed of by the Spirit of God. In the Goſpell the phraſe is this,Mat. 9.12. The whole need not the Phyſitian. He thinkes himſelfe well, and therefore what need he goe to Phyſick? And it is ſo in common reaſon. No man can reare up a new houſe, but he muſt firſt pull downe the old. If a man be fiſh-whole, what need doth he ſee of Chriſt? as many people ſee no need of this humbling, and this ſtrictneſſe, and they thinke they love God in their owne apprehenſion, and therefore they quiet themſelves in that condition. But God will plucke downe this old frame, and then there is a way to build a new frame in the heart. Before the heart is broken, the ſoule would not bee otherwiſe, and therefore it cannot be content to be under the power of faith, which would worke a change of the heart.
The ſecond maine hinderance of faith is this:2. Let. To ſeeke a ſufficiencie at home: Suppoſe the ſoule were ſenſible of its condition, and were wounded and broken, and could bee content to have eaſe and reliefe: yet the ſoule ſeeketh for ſuccour from its owne ſufficiencie: and when as the Word hath diſcovered our condition unto us, and now we ſee we have need of reliefe, we have recourſe to ſome ſhift of our owne. And this doth wonderfully croſſe and oppoſe faith: nay, faith cannot come into the ſoule, till the Lord undermine this corruption of heart. This is a fruit of Adams rebellion; for when the Lord put into his hands a ſtocke of grace, that hee was made perfectly happy and righteous, and able to doe whatſoever God commanded, while hee continued in this eſtate of innocencie, hee needed not to goe out of himſelfe to find ſuccour and reliefe, he had no need of Chriſt. This is the ſinfull temper that hangeth upon all the poſteritie of Adam, that (though fallen from God) we will ſcramble for our owne comfort, and doe what wee can by our owne ſtrength to procure comfort, and eaſe, and ſhelter to our owne ſoules in the day of diſtreſſe. Happely God layeth a man upon his ſicke bed, and awakeneth his conſcience; and in this condition men will promiſe and reſolve any thing, that, if God would ſpare them, they would doe any dutie to get Gods favour toward them; and they thinke it is ſome outward reformation of ſome ungodly practiſes that will give God contentment: and ſo they reſt in themſelves ſtill. And hence it is, that after a great deale of horror of conſcience, in concluſion they fall backe to their old courſes, or elſe they content themſelves with an outward and overly reformation of life, and take up a calme civilized courſe, till they come to their deathbed, and then their hearts faile them: and the reaſon is this, becauſe the heart was never throughly humbled. And it may be a man thinkes, if he ſhall now pray, and heare, and doe ſome duties, then all will bee well, never ſeeing an utter inſufficiencie in himſelfe, that hee may receive merciemercy from the Lord. This is the loweſt and laſt hinderance of all, and there is nothing more croſſe to faith than this. It is commonly the ſhift that Satan puts upon men in their troubles, meerely to make them doe ſomething out of their good parts, and good gifts, and there to reſt themſelves, and ſo to ſinke downe into the Pit before they bee aware. Now this croſſeth the worke of faith:By faith the ſoule goeth out to another for all-ſufficiencie. for the nature of faith is this; it is the going out of the ſoule to another, and to ſee all ſufficiencie in another, and to fetch all from another. To have ſupply in a mans ſelfe, and to ſee all-ſufficiencie in Chriſt, theſe two cannot ſtand together. So that while the ſoule is thus poſſeſſed with his owne ſufficiencie to procure eaſe to himſelfe, it is certaine this ſtops the worke of faith, and hinders the pouring in of faith into the ſoule, whereby you ſhould goe wholly out of your ſelves, and fetch all from Chriſt.
Therefore marke now what followes. As contrition tooke away the former hinderance, ſo the Lord hath this worke of humiliation, whereby hee ſhuts backe this bolt, and makes him to ſee an utter inabilitie in himſelfe to procure or receive any good. For there are many ſinnes which formerly he hath committed, and many weakneſſes and wants whereof he is guilty. Now when this is done, then the barre is removed, and the lets taken away by theſe two, contrition and humiliation. Conſider that place 1 Cor. 3.18. If any man would be wiſe, hee muſt be a foole, that he may be wiſe: and if any man will be made rich, hee muſt ſee himſelfe poore; and if any man will have ſuccour in his miſerie, he muſt ſee himſelfe unable to relieve himſelfe; and then the Lord will doe it for him. There cannot be faith in the ſoule, if either of theſe doe remaine in the ſoule ſtill. Now theſe being taken away, the ſoule is fit to receive the worke of faith.Simile. As it is with a man that would take a graft from a tree, and graft it into a new ſtocke, firſt it muſt be cut off from the old, and then, ſecondly, be pared and made fit for the other: ſo it is here; all the ſinfull ſonnes of men grow upon the root of Adams rebellion, and wee proſper and thrive there. Adam was the old and wild Olive, and Chriſt the true Vine, and the new Olive. Now before wee can be tranſplanted from the old Olive into the true Olive, God muſt firſt cut us off from our old ſinnes by contrition; and ſecondly, pare us and fit us by humiliation: and then wee are fit to be ingrafted into Chriſt. Where theſe two graces are wrought, the ſoule cannot be void of faith: and as ſurely as God is in heaven, hee will undoubtedly poure faith into the ſoule.
So the ſubſtance is this: If by this brokenneſſe of heart, and this contrition and humiliation of ſpirit, the two maine barres and lets of faith are removed, then it is neceſſary that God worke this in the ſoule. But the firſt part is cleered, and marvellous plaine, and therefore the other cannot be denied. If you will be in your ſinnes, and in yo…rſelves, you cannot be in Chriſt: you cannot bee in your ſelves and in Chriſt too. This is enough for the firſt argument, and it is the life of the point.
2. This brokenneſſe of heart is marvellous neceſſary, Reaſ. 2 becauſe by this meanes faith is preſerved. For when the heart is truly broken, there followes this thing; The ſoule prizeth faith and Chriſt, and is thankfull for the leaſt mercy God giveth. Hee that ſtands in need, will be thankfull for any mercy or favour: as in Pſal. 35.10. All my bones ſhall ſay, Lord, who is like unto thee? Me thinkes I ſee David in his diſtreſſe, beſieged with many miſeries: and when the Lord had eaſed him, and freed him, ſee how hee reaſons with himſelfe: O Lord, the heart that thou haſt healed, this broken ſpirit that thou haſt bound up; nay, all theſe bones which were once ſhattered all to pieces, thou haſt ſet them againe, and they ſhall ſay, Lord, who is like unto thee? As if hee had ſaid, Here is mercy indeed, for mine heart hath found it, and mine eye hath ſeene it, and mine hands, and all my bones can ſay, Lord, who is like unto thee? Before he was burthened with his ſins, and now he prizeth mercy wonderfully. One dramme of faith is worth a hundred thouſand worlds to a weary burthened ſoule. As it was with the Iewes, they had a yeare of Iubilee, wherein every ſervant was ſet free, and every bondman, and every debtour ſet at libertie: this is nothing elſe but the yeare of the Goſpell,The acceptable yeare of the Lord, Eſa. 91:2. and the glad tydings of Salvation that is offered to all in the ſame. The Maſter, or hee that lent the money, cared not for this yerre; but the ſervant and the borrowers, they only longed for that yeare, and for that day, that they might be delivered. So it is here with a poore ſoule: he that never felt the burthen, nor the bondage of ſinne, cares not for the glad tydings of the Goſpell; but the poore oppreſſed creature, that hath beene in the houſe of bondage by Satan tempting, and his owne ſinfull heart plaguing him, when the day of ſalvation is offered, he receives it thankfully. And, as the ſoule prizeth grace, ſo it will hardly part with it, when it hath it, becauſe it was got with ſo much difficulty. We uſe to ſay, Lightly come, lightly goe: but when the ſoule hath gotten faith with ſo much difficulty, and had many troubles of ſoule, before ever God gave an aſſured evidence of his love and favour, hee will not ſuffer ſinne or Satan to plucke it away. Oh, it coſt him many a heavie heart, and many a troubleſome day, before he got a little mercy, and ſhall hee now part with it for a little pleaſure or profit? that he will never doe.
Then it is very reaſonable, that God ſhould wound a man, and breake his heart to make him taſte his meat, and to reliſh mercy. Thus you ſee the heart muſt bee broken and humbled, before the Lord Chriſt will come to dwell therein.
Now what's the Uſe?
Vſe 1 The firſt Uſe is for reproofe;Of reproofe to them that would have comfort without brokenneſſe of heart. and it checks the opinion and practice of two ſorts of people. If this be Gods way, that before he will come into the ſoule, he muſt have the heart fitted and prepared, the houſe muſt bee ayred: then (I ſay) it confutes the conceits of a company of carnall perſons that bee in the world.
1. The meere civill Profeſſour, that would ſleepe in a whole skinne: hee could be content to have heaven, and mercy, and hee hopeth he is in the right way; but this melting of the ſoule, and this bruiſing of the heart is more than God requireth, or more than God looketh for: onelyonly he hath invented a new way, and a ſhorter cut to heaven than ever God revealed. Hee thinkes ſome melancholy man only may bee troubled and perplexed; but otherwiſe it is not that which God requireth at the hands of men. And therefore after a ſleepie kind of profeſſion, without any life, or power, or ſoundneſſe, he goes on: Iob 21.13. They ſpend their dayes in eaſe, ſaith the Text, and in a moment goe downe to hell. There are a world of poore ſinners that are thus deluded: and becauſe God hath given them ſome reſtraining grace to keepe them within compaſſe, therefore they goe on in a kind of chearfull contentedneſſe, and thinke that all is well. And when they come to their ſicke-beds,In ſickneſſe falſe comfort fayleth, they have nothing to ſay for themſelves; nay, we cannot force comfort upon them, for then they flie out, and ſay it is not for them. And if wee tell them of what they have done, and that they have made a faire profeſſion, and have prayed, and done many duties, and beene well accounted of, and ſo forth: ſee what they anſwer: It is true, I have done this, or that, but this is onelyonly the outſide: but oh, this heart of mine was never broken truely; onelyonly I reformed my ſelfe outwardly, and made a profeſſion indeed, but the bottome was never truly laid. As it is in ſailing, ſo it is in living. Though a man have a faire calme day, and ſee the Sunne, yet this will not bring him to the haven: he muſt have a wind to drive the ſhip. So it is with many a ſinfull creature in the world: hee puts forth to Sea, and he will needes goe to heaven, and taketh a ſweet kinde of ſleepie lazie courſe, and will reforme himſelfe outwardly, but his heart was never broken nor humbled: hee will never be landed, before hee was never toſſed. Toſſed hee muſt bee, and that with ſome violence too: but this man that was never troubled, ſhall never bee comforted. I have obſerved it; as it was in the materiall Temple which Solomon built, all the ſtones were hewed and poliſhed before they were put in the building: ſo here Chriſt is the Temple, and every true Chriſtian is a ſtone for it, as the Apoſtle Peter ſaith, 1 Pet. 2.5. Ye alſo as liuely ſtones be made a ſpiritual houſe. Will the ſtones come cloſe together in any building, except firſt they be hewed and fitted? or wil the heart ever come to cloſe with God, except it be humbled and broken? ſo thoſe knotty proud hearts of yours muſt be planed and hewed, before you will reſt upon God for mercy, or yeeld obedience to him. How farre God breaketh and humbleth, we will ſhew afterward.
2. Thoſe reproved, who diſlike brokenneſſe of heart in others.2. This may fall heavie upon the brave Spirits, and boone Gallants of the world, that are not able to ſee and approve this brokenneſſe of heart in others; they count it a womaniſh and weake kinde of diſpoſition, and make a mocke of this humility of heart; and when God hath wounded, and humbled a poore ſinner, they tread upon him, and follow him with deſperate diſgraces, reproaches, and diſcouragements. I need not mention their language in this caſe, I wiſh wee were freed from them. What ſay they? And are you one of theſe broken hearts and tender conſciences? Take heed how you ſinne: for if you doe, you muſt weepe out your eyes, and mope out your dayes in a corner, even for ever. Good Lord, is it poſſible that ever there ſhould reſt ſuch inhumane, deſperate, divelliſh prophanneſſe in the heart of any man upon earth? Let mee preſſe a paſſage or two to this end, that ſuch as are guiltie of this ſinne, may take notice of it; as there are too many of them in this age. This argues a man almoſt forſaken of God, and (I had almoſt ſaid) reſerved to everlaſting deſtruction. There is no greater token, that God never purpoſeth any good to that man. Conſider that place in Pſal. 69.23, 24, 25, 26, 27, 28. The holy Prophet makes many fearful imprecations, as though he would pluck juſtice from heaven: Let their eyes be darkened that they ſee not; and make their loynes continually to ſhake. Poure out thine indignation upon them, and let thy wrathfull anger take hold upon them. Oh what a ſtrange paſſage is this, that a man that was inward with God, ſhould rend the heavens to pull downe vengeance thence for ſuch men! Who are all theſe? Surely they were ſome Divels incarnate, and no men, that Gods Prophet would pray againſt: Let their habitation bee deſolate, and no man to dwell in their tents. Why? what's the matter? For they perſecute him whom thou haſt ſmitten, and they talke to the griefe of thoſe whom thou haſt wounded. Lord (ſaith he) adde iniquitie to their iniquity, and let them not come into thy righteouſneſſe. You that are guilty of this, conſider it. Me-thinkes it might make the ſoule of a ſinful man to ſhake at the hearing of it. When God hath wounded the heart, and awakened the conſcience, and the Lord hath ſpoken bitter things to his heart, wilt thou grieve thoſe that God hath ſmitten? It is an argument of a man whom God hath devoted to deſtruction. Were a mans eyes opened, and his conſcience awakened, it would make him tremble. Thou that haſt bin an enemy to the Saints of God, and becauſe the Saints of God cry mightily, and dare not doe as they have done, to joyne with thee in thy wicked courſes; wilt thou (I ſay) reproach them, and lay more burthen upon them, and ſay, What, you have had Sermons enow? Now you are wounded, and you muſt mourne, and you muſt be holy. The God of heaven hath ſpoken this by his holy Prophet David, who knew thoſe wicked wretches. Though I know none ſuch (it may be) for the while, yet no queſtion there be ſuch in the Congregation. He that now makes a mocke of contrition, ſhall breake for ever; and he that will not now be broken, ſhall have the wrath of God to burne in his heart for ever in hell. The Lord in mercy breake the hearts of ſuch men, and make them to ſay, Good Lord, is this the brand of a reprobate? and what? ſhall my name be blotted out of the booke of life? I have perſecuted ſuch and ſuch a man, and ſuch a woman: the Lord grieved him, and I grieved him too. His was the ſorrow, but mine was the ſin, and ſhall bee my ſhame for ever, for ought I know.
Another paſſage is, Deu. 25.17, 18, 19. When the people of Iſrael came from Egypt, Amalek tooke advantage againſt them when they were weake. Remember (ſaith the Text) what Amalek did unto thee by the way, when you came forth of Egypt; How hee ſmote thee when thou wert faint and weary. Therefore it ſhall be when the Lord thy God ſhall give thee reſt from all thine enemies, that thou ſhalt blot out the remembrance of Amalek from under heaven. And 1 Sam. 15.2.3. ſeventy yeares after, the Lord remembred that. For the Text ſaith, I remember what Amalek did to Iſrael, how hee laid wait for him in the way when he came out of Egypt. Now therefore goe and ſmite Amalek, and utterly deſtroy all that they have, both infants and ſucklings, and oxen, and the like. What this Amalek did, even ſo doe theſe wicked men. When a poore ſoule is humbled, and will forſake his ſinnes and his wicked wayes, and he groweth faint and feeble-hearted, and wonderfull heavie burthened, wilt thou now turne Amalek? Wilt thou kill him that is now burthened under the heavie wrath of God? and wilt thou now raile upon him? Curſe Amalek. I will remember him, ſaith God. Take heed leſt God remember thee, and root out thee and thy poſteritie from under heaven. Nay, the Lord himſelfe, and all the Saints doe rejoyce in the ruine and deſtruction of an ungodly wretch: as in the example of Doeg, Pſalme 52.3, 4, 5. Thou loveſt evill more than good, and lying rather then to ſpeake righteouſneſſe. Selah. Thou loveſt all devouring words, O thou falſe tongue God ſhall likewiſe deſtroy thee for ever, hee ſhall take thee away, and plucke thee out of thy dwelling place. Selah. Thou loveſt grieving words. Well: God will ſerve thee in thy kind; and when thou art in hell, the righteous ſhall rejoyce over thee, and ſay, Lord, this is he that grieved the hearts of ſuch as were humbled: this is he that had a proud herrt, and ſcorned to be humbled, and therefore ſhall everlaſtingly de damned. The Divels themſelves will rejoyce in thy torments, and ſay, What, are you become like to us? This is the man that ſcorned to bee humbled, and to have his heart broken: what, is hee come downe to hell now? The hearts of the damned ſhall be enlarged to glory in thy confuſion. Indeed if a poore ſoule feele any weight of ſin upon him, then all the Towne is up in armes againſt him. Oh ſee your ſinne, and goe and breake your hearts for this ſinne. Diſlike not in others, what yourſelves are bound to be, and to doe. This of the firſt Uſe.
2. Vſe 2 To get comfort, begin in ſorrow.It is a word of direction and inſtruction, how to get this grace at the hands of God; goe Gods way, and goe the ready way. If ever thou wilt receive grace from God, doe that which God doth: as Hoſea 2.14. Behold, I will allure her, and bring her into the wilderneſſe, and ſpeake comfortably to her. Be throughly wounded firſt, and then looke for comfort and eaſe.Simile. As it was in the Sacrifices of the law, they did firſt kill the Sacrifice, before they did offer it, and firſt they did pound the incenſe, then burne it: ſo your ſoules muſt be broken by true contrition, before you can receive any comfort: as in Ioel 2. Rent your hearts, Joel 2.13.and not your garments, and then turne to the Lord. Firſt rent the heart, and then offer the heart in ſacrifice to God. We uſe firſt to burne the waxe, and then ſeale with it. As it is with veſſels that are old and bruiſed, a little waſhing and mending will not ſerve the turne, but they muſt bee all taken in pieces, and made up new: ſo wee are all veſſels of wrath by nature, and a little patching will not ſerve the turne. It is not enough for a man to ſay hee is ſorry for his ſinnes, but his heart muſt be throughly humbled and broken; then hee is fit to be made a veſſell of grace here, and of glory hereafter. Of all things in the heart, God cannot endure this patching in the worke of grace, to ſow grace and ſinne together. As in Daniels Image, which was partly clay, and partly iron, and partly braſſe, ſo it is in a Chriſtian courſe, a man may eaſily be an Image of a Chriſtian, but not a ſound Chriſtian: he will not have an heart humbled and broken before God eaſily. Therefore in vaine they worſhip God, and labour to approve their hearts to God, that thinke to come to ſalvation, and yet in the meane time this brokenneſſe of heart will not downe with them, And the reaſon why ſo many men fall backe from a good courſe, and come to ſuch deſperate diſcouragements, is, becauſe they doe not walke in Gods way. When a man will reare up a frame of grace in his fancy, as he that ſet up a brave houſe in the ſand; when the winds blow, and the ſtormes come, it falleth by and by: ſo when you reare up frames of grace in your imaginations, and thinke you are holy, and ſhall have Chriſt, but yet you never felt this powerfull worke of grace; if any temptations come, or any thunderbolt from the Word, this ſhakes all in pieces. Dig deeper therefore, and labour for this humbled and broken heart, and build upon that, and then the heavens ſhall ſooner faile than this ſhall come to nothing.
This alſo may be a word of advice to the Miniſters of God, to teach us to begin as God begins; not to preſſe faith upon them preſently. No, no: lay downe theſe proud hearts, and let all theſe mountaines be laid low, and theſe crooked thoughts bee made ſtraight, and then all fleſh ſhall ſee the ſalvation of our God. This only is, not to heale and daube with untempered mortar. Let us walke with God in his way, and follow his courſe, for the good of others, and for the furthering of our owne account in the day of the Lord Ieſus. And, you people muſt not thinke, that we muſt alwayes ſpeake that which will pleaſe you. There is a wholſome ſeveritie and ſharpneſſe. The Surgion helpes by lancing and applying corroſives, aſwell as by gentle ſalves.
3. Vſe 3 Comfort to the broken-hearted.This is for comfort to all that have entred into this condition; that they may continue and carry themſelves boldly therein. If thou canſt ſay God hath truly broken and humbled thee, doe not labour to free thy ſelfe from this, and to find an healing from hence, but labour firſt to comfort thy ſelfe in reſpect of thine owne preſent condition: ſecondly, in regard of the reproaches, and diſgraces of wicked men.
1.1. In reſpect of their preſent heavineſſe. In regard of the miſerie that ſuch poore ſoules are in. Though the burthen be heavie, yet it is the way of comfort. When the reed is bruiſed, it is fartheſt off from breaking. If thou haſt an heart broken with the burthen of thy ſinnes, and ſmoaking with any poore deſires towards God, comfort thy ſelfe: though the way be tedious, yet the end will be comfortable; for God is now making way for himſelfe to come and dwell with thee, and for thee with him.
Object. Oh but, will ſome ſay, the wrath of God is marvellous fearefull, and woundrous heavie.
Anſw. I anſwer, it is ſo; yet Gods anger is like the thunder-bolt, that melts the ſword, yet hurts not the ſcabbard. The wrath of the Lord, if it comes againſt a proud rebellious ſinner, will breake him in pieces: but if the ſoule tremble at Gods wrath, and hath an heart to yeeld in obedience, the Lord will never hurt that man; and he never wounds him ſo farre, but that he may heale him. Who would not bee cut, that he might be cured? What though wee have our hearts broken, and our conſciences wounded? Now the houſe is ayred, God will come anon. Now the gold is melting, God will make it a veſſell of glory anon; and therefore cheere up your ſelves in this kind, It is a fooliſh feare that the child hath: the child ſeeth his father preſſing the grapes, and thinkes he wil ſpoile them: and ſo, when he ſeeth the gold melting. If thou haſt a wife perplexed, and burthened for her ſins, comfort thy ſelfe, and let it not grieve thee, God is now preſſing the grape, and melting the gold, that he may make good wine, and pure gold; he is humbling thy heart thereby, that he may bring thee in obedience to him, that ſo thou maiſt receive mercy from him for ever. Who would not goe on in ſackcloth a-while, that hee might weare ſilke for ever? Who would not be humbled, that he may be for ever comforted? as Eſay 61.3. God hath appointed comfort for them that mourne, to give unto them beauty for aſhes, the oyle of joy for mourning, the garment of praiſe for the ſpirit of heavineſſe. If you have the ſpirit of heavineſſe upon you, and there are many miſeries threatned, and many corruptions burthening of you; well, goe your wayes cheered, you ſhall have a ſuite of joy and gladneſſe put upon you, and then you will never repent you of all the ſorrowes, and burthens that you have undergone. When God ſhall give you the aſſurance of his love, it will never repent you in the day of your death, when all your teares ſhall be requited with aboundance of joy and comfort: therefore herein bee comforted, and know that God intends good to thee by this dealing of his. They that ſow in teares, ſhall reape in joy.
2. As to comfort your ſelves in regard of your preſent heavineſſe,2. In reſpect of evill men diſcountenancing. ſo alſo in regard of the diſgraces and reproaches which are caſt upon you: when your neigbours grow ſtrange, and looke afarre off, let this be your comfort, God is neere to ſuch as are of a broken heart. It may be, thy husband or thy wife are gone, and are weary of thy company; let this comfort thee, God will not be weary of thy company. Though there is malice neere to purſue thee, yet there is mercy neere to comfort thee; and God will dwell in thee, though it may bee thy neighbours will not dwell by thee. Pſal. 51.17. The ſacrifice of a broken and contrite heart, O God, thou wilt not deſpiſe. There the Prophet David ſaith, that the Lord preferres this Sacrifice before others. What though men diſtaſt thee, if the Lord accept and regard thee? What if men refuſe and deſpiſe thee, if the Lord love thee, and delight in thee? Therefore all you broken-hearted ſinners take this word of comfort, goe on, and goe cheerily, and the God of heaven bee with you. Though you bee poore in the world, and live in a ſmoakie cottage, yet the Lord will dwell with you in that poore cottage, and in that poore family of yours, and hee will revive that poore heart of yours. Where the King is, the Court muſt be prepared for; and when the Lord Ieſus Chriſt comes to dwell in the heart of a poore ſinner, he will comfort him. He that ſitteth in heaven, and hath ten thouſand thouſand of Angels to miniſter unto him, hath but two Thrones, the higheſt heavens, and the loweſt heart. What a conſolation is this to thee? Goe your way therefore, and cheere up your hearts with this, and ſay, I thanke God, I have now an humble and broken heart, I hope comfort is comming.