Spiritual Refining, Religious treatise · Section 9 · Sermon 82
SERMON LXXXII.
The Nature and Neceſsity of Godly Sorrow and Weeping for Sinne, as accompanying Converſion.
JOEL. 2. 13.
And rent your hearts, and not your garments.
WE are arrived to the fourth Obſervable paſſage in the Prophets Exhortation, and that is the form or nature wherein this turning to God doth conſiſt. The very being and ſubſtance of converſion to God, is expreſſed in this phraſe, Rent your hearts, and not your garments. To Rent the heart, is a Metaphor from bodies or garments, as in the Doctrine is to be ſhewed: OnelyOnly two things may be taken notice of in this phraſe. To rent the garments, was a cuſtom among the Jews, whereby they did declare their exceſſive and impatient ſorrow or deteſtation: Thus the High Prieſt rent his cloathes, when he charged Chriſt with Blaſphemy; and Ahab rent his cloathes, when there was fear of ſome great judgements coming upon them: Thus Paul and Silas rent their garments with indignation, when the people of Lyſtra would have ſacrificed to them as Gods, Acts 14. 14. Thus you ſee it was a cuſtom among the Jews, in apprehenſion of great grief, either for ſins or judgements, to rent their garments; as they uſed alſo to cover their heads with aſhes, and to go in ſackcloath, which outward forms of mourning, are not to be drawn into practice among us, becauſe all Nations have their ſeveral ways of publique mourning. The next thing obſervable is, the expreſſion by way of negation, Rent your hearts, and not your garments; its uſual with the Hebrews, to expreſs a comparative by a negative, Rent your hearts, and not your garments, that is, rather then your garments; ſo, I would have mercy, and not ſacrifice; i. e. rather then ſacrifice: God by this teaching us, that all external duties of Worſhip and Religion are nothing at all, without the gracious and godly frame of the heart.
That Converſion unto God, is accompanyed with a tearing or rending of the Obſerv. Of rending the heart.heart.
It is with as much grief and agony, as if the very heart were torn aſunder. He tells us, that turning to God doth not conſiſt in outward acts of humiliation and ſorrow; if this were ſo, hypocrites would be very diligent in it; no, there muſt be a cutting or dividing the heart aſunder, from all thoſe former ſins, that were ſo conſtantly committed. This point is worthy the Miniſters earneſt zeal, for people generally are not in earneſt about this work; they will hear much, yea, it may be, ſay much about it; but to have the heart thus wrought upon, is very rare.
To open it therefore, conſider, Firſt, That the Scripture hath other equivalent expreſſions to this in the Text: That which is here called A rent heart, in other Other equivalent expreſſions in the Scripture.places is called A broken heart, yea, A contrite heart, Pſal. 51. 17. A wounded ſpirit A tender melting heart, An heart of fleſh, A ſoft heart, Ezek. 32. All which have, their peculiar efficacy, to demonſtrate this gracious work of God.
A broken heart, is taken from a broken veſſel, or broken bones: Now this doth imply, what pain, what grief, yea and miſery a man undergoeth, while he is in turning unto God. David expreſſeth his broken heart, by broken bones: Oh think not then, that thou who haſt lived with an heartfull of eaſe, mirth, and carnal jollity, that ever thou haſt attained to this duty: No, this is that thou art afraid of; As Luther ſaid, his ſoul hated the word Repent, becauſe he apprehended it a word of bitterneſs, gall and wormwood, and at that time knew nothing of Chriſt, and the Goſpel that might ſweeten this bitterneſs: Thus the hearts of many wicked men, do even hate and abhor the very name and thoughts of a broken and rent heart for ſin: They would not be put out of thoſe pleaſures and jolly ſecurity in ſin, upon any terms.
Again, as the veſſel, when broken, hath preſently all that was in it diſcovered and laid open: Thus it is with an heart in converſion to God, the breaking of it, makes all that wickedneſs and ungodlineſs appear, which formerly was hid and covered: Then he wallowed in ſuch foul and noiſom ways, and never took any notice of it; then he always bleſſed and flattered himſelf, ſtill ſaying, I hope in God, I truſt in God, I have a good heart, &c. O but when once the ſpirit of God breaks that hollow and hypocritical heart of thine, then O what depths of iniquity appear! What ſwarms of luſt ſhew themſelves! Then thou art monſter, and abominable in thy own eyes; then thou canſt no longer indure thy ſelf, thou wilt be no longer a ſtranger, and unknown to thy ſelf. The heathens commended that ſentence, as fallen down from heaven, Noſce teipſum, Know thy ſelf: But (alas) they had onelyonly candle light, or moon light, not the light of the Sun, the Scripture, to diſcover themſelves, and to judge of themſelves by it.
The other phraſe is A Contrite heart, and that is more then broken; for this is to be bruiſed or pounced into ſmall duſt: So that this doth excellently denote, what a rent heart is; viz. An heart that is beaten into ſmall pieces, that doth not retain the outward form or ſhape that once it had; it is wholly changed and altered. Take an earthen veſſel, and let it be pounced into duſt, and there remaineth nothing of its old beauty or figure: So it is here, when the heart is thus contrite, Oh it hath nothing of its old ſecurity, of its old mirth and jollity, it hath nothing of its old falſe peace and ſelf-flattering, but becomes changed into another hue.
The phraſe likewiſe of A wounded ſpirit, doth fully ſet forth this Rent heart. The body wounded, is ſubject to much grief and pain, but a ſpirit wounded to much more; therefore ſaith the Wiſe man, A wounded ſpirit who can bear? Pro. 18. 14. If thy heart be ever wounded for ſin, it will be the heavieſt burthen in the world to bear: Oh then thou wilt think poverty, outward torments, bodily pain, nothing to a wounded ſoul: Oh but when ſhall we, like that good Samaritan, meet with ſuch perſons that lie wounded for their ſins, that we may pour oyl into their wounds! when ſhall the two edged Sword of the word give ſuch heart-wounds!
As for a Soft, tender melting heart: Theſe come much to the ſame ſenſe; for before our converſion, every mans heart is of ſtone, and adamantine, like cold iron, will receive no impreſſion; Doth not experience teach it? Why is it, that after ſo many mercies, ſo many judgements, ſo many afflictions, ſo many ſermons, men are as prone and ready to ſin as ever, but from the hardneſs of their heart?What is implyed in the phraſe, Rent … hearts.
Secondly, Let us conſider, what this phraſe implyeth, Rent your hearts; and then the negative, Not your garments: And
Firſt, It ſuppoſeth grief and trouble in the heart: The parts of a mans fleſh cannot 1.be rent or torn aſunder, but it muſt be with great ſorrow: And thus it is with the heart of a true convert, he findes much ſpiritual trouble and grief upon his ſoul; his ſoul is rent and torn into many ſad dividing thoughts, between hope and fear, between faith and deſpair, between joy and grief; as you may ſee in Davids Pſalms, ſuch contrary affections working on him, that his heart ſeemeth to be like the ſea, when contrary winds blow upon it: Oh then! this argueth, that many men have never been in theſe ſpiritual deeps, and to feel the wondrous works of God upon them; they have never ſaid to their ſins, as Paul to his weeping friends, Why do ye break my heart? They have never ſaid, O how is my heart torn in pieces! There have been bodily puniſhments for hainous crimes, when the Malefactors have been torn in pieces, limb by limb, by wilde horſes; this muſt needs be exquiſite torment, yet this hath been born; But a wounded ſpirit who can bear? Theſe tearings and diviſions of heart, when ſin in all the guilt and aggravations of it, is laid upon the conſcience, who could indure, did not God ſupport in theſe agonies?
Secondly, It implyeth, violence offered to the heart: Even as a garment rent, or 2.our fleſh rent, it is even by a violent motion; and ſo it is here, in converſion there is an holy and mighty violence offered unto our unregenerate part: To take that off from the ſinful objects, it hath been fixed upon, is like keeping the greedy dog off from the ſweet blood he hath begun to ſuck: Thus the Scripture expreſſeth the work of godlineſs, by ſuch words as implyeth great violence and pain offered to the carnal part in a man: Hence its called Crucifying the fleſh, Gal. 5. 24. Rom. 8. 13. Gal. 3. 5. There was great violence and lingering miſery the party crucified was put unto; and ſo we are called to mortifie the ſinful luſts of the ſoul; ſo that although there were no external tribulations in the way to heaven, though there were no perſecutions, no troubles, yet that which is done upon thy heart, upon thy ſinful luſts, will make the way to heaven a ſtraight and narrow way. There is a ſoul-Martyrdom, as well as a body-Martyrdom; and which is more terrible for fleſh and blood to undergo, is hard to tell. No wonder then, if you ſee men ſtick ſo at converſion; O its an hell, its a torment to them; Why? the reaſon is plain, converſion is a real Purgatory; they go through fire and water to be made clean; they give themſelves to be ſacrificed by grace: Grace will not ſpare any one dear ſin or luſt they have been accuſtomed unto. Its alſo no wonder if Gods children finde it ſo difficult, ſo contrary to nature, to do any thing graciouſly; for how can it be but painful to hang crucified upon the croſs, as it were? for thus, as Chriſt dyed for ſin, ſo they dye to ſin.
Thirdly, In renting, there is a ſeparation and diſunion of the heart, from that to 3.which it was once united: And herein lieth the very formal nature of rending, to make a violent diviſion of one part from another, ſo that the near union is perfectly diſſolved; eſpecially this is ſeen in continuous bodies: And thus it is alſo in a ſpiritual conſideration; herein lieth the very proper and real notion of a godly rending of heart, when its wholly divided from thoſe ſins it did once cleave unto: This is true, that love doth make the party loving, and the object loved all one. Hence it is, that the believer joyned to Chriſt, is ſaid to be made one ſpirit, becauſe he cleaves as glue to the Lord: Thus thoſe that conſtantly follow ſins, they are made one with ſin and the Devil; when therefore they are truly converted, then comes this glorious ſeparation and diſunion; they are no longer one, but twain, now ſin and they have no more union or communion, as it were: And how bleſſed is it to ſeparate thoſe, whom not God, but the Devil hath joyned together.
Fourthly, This implyeth impatiency of ſpirit, as not being able to hear, ſee, or 4.bear ſin: It ſuppoſeth an extraordinary and raiſed apprehenſion of ſome dreadful evil before us: Thus the High Prieſt did, when he thought Chriſt ſpake blaſphemy; and thus the true Convert, he hath raiſed and aggravating thoughts about the evil of ſin; he looks upon it with a more dreadful and ſad eye then men of the world do: Doth the fleſh, doth the world or Satan tempt to ſin? Oh what horror takes hold upon him, what trembling amazement is upon him! he hath no patience, the zeal of God doth ſo burn in his heart: Oh this is a ſure evidence, that few do truly turn to God; for where is that trembling, that impatience in thee againſt ſin? how readily and willingly doeſt thou imbrace this Serpent, this Toad in thy boſom!
Fifthly, As impatiency, ſo indignation alſo, and high diſdain is included in this phraſe: Thus Paul and Silas when the men of Lyſtra would have Sacrificed 5.to them as gods, tore their garments with indignation, looking upon it as a moſt unſufferable thing; and the like indignation againſt themſelves have all unfeigned converts; for every ſin hath groſs idolatry in it; for thereby a man attributes his ſupreame affections, deſires and thoughts, alſo to ſin, which do belong to God. The Body-Idolater, he worſhips a ſtock or a ſtone, and boweth down to that: Thou ſetteſt up luſt or ſin, and boweſt down thy ſoul to that: Oh then, what cauſe hath the ſoul to cry out, as Chriſt did, Get thee behinde me Satan! In every ſin, Satan doth tempt thee to fall down and worſhip him.
Laſtly, This doth ſuppoſe that a true Convert is thus affected, as well for other mens ſins as his own: For ſeeing this renting of the heart, implyeth a deep apprehenſion 6.of the diſhonor that is done to God by every ſin; then whereſoever it ſeeth ſin committed, whether by our ſelves or others, it cannot but break out in this heavenly impatiency and indignation; yea, the nearer they are to him who do ſin, if his children, if his ſervants, if his family, they are in the greater zeal: Oh then, if you ask for a ſign of a mans converſion, ſee how he is affected to other mens ſins as well as his own: When thou art converted, ſtrengthen thy brother, Luke 22. 23. Converſion doth not ſtay upon a mans own ſelf, but reacheth it ſelf to others: Then will I teach tranſgreſſors thy ways, and ſinners ſhall be converted to thee, ſaid David, Pſa. 50. 1. ſo that if ever thou haſt turned to God with thy whole heart, with this mourning and rending of ſoul, thou couldſt never bear ſin in others: What? can a true convert endure thoſe that are prophane and ungodly in his company, in his family? No, light can agree with darkneſs as well: Come then and behold your ſelves in this glaſs; by this ſee what judgement thou mayeſt paſs upon thy ſelf: Thou art ſo far from caſting out the wicked from thee, the ungodly out of thy family; thou art ſo far from zeal to Gods glory, to bid all evil works depart; that thou onelyonly chooſeſt ſuch, and makeſt them the object of delight; and thou canſt not endure, but art mad through malice againſt thoſe that walk purely, and more ſtrictly then thou doeſt. Could David ſay, Rivers of waters run down mine eyes, becauſe men keep not thy law, Pſal. 119. 116. and ſhalt thou ſit in the ſeat of the ſcorner, and walk in the ways of ungodly men! Oh let this truth make thy ears to tingle, yea, thy heart to tremble: How canſt thou ſay, without groſs hypocriſie, that thy heart is rent for ſin, and yet loveſt to ſee it committed by others, thy family being like an hell, rather then heaven, wherein all kinde of impiety is committed!
The next particular is to conſider, what is implyed in the Negative or Comparative, And not your garments: And that is,What is implyed in the negative, And not your garments. 1.
Firſt, That no outward ſign of ſorrow or grief of heart, is regarded by God, if the heart it ſelf be not exerciſed therein: God allowed of ſackcloth and aſhes, of ſmiting on the breaſt, of rending garments; but this was as dung before him, he abhorred it, if the hearts of men were not wounded for ſin: And no wonder if God did refuſe theſe outward ſigns, if without the heart, when his own ſolemn and Religious duties, Prayer, Sacrifice, and the like, his ſoul did loath, while their hearts were unwaſhed, and unclean. Hence are thoſe frequent complaints and expoſtulations God hath with the people of Iſrael, why they were ſo diligent in external duties of Religion, and ſo little careful about cleanſing and waſhing the heart: O that people could once be fit ſubjects to receive this truth. We ſtill cry, The Temple of the Lord, Circumſion, as the Jews did; Our Baptiſm, our Prayers; but O where is the man that looks to any godly work upon his heart.
Secondly, Therefore is the heart thus prized above all things, becauſe that is the fountain 2.of all ſpiritual life: That is the good treaſury, that is the fruitful tree; even as the heart in the body doth give life to all other parts of the whole man: My ſon, give me thy heart, ſaith God, and, With all keepings, keep thy heart, Prov. 4. This is the ſeat of all good, or of all evil: This is the ſouls Magazine, or ſpiritual Store-houſe.
Now its very good to obſerve the reaſons why God doth thus prefer a rent Why God prefers a rent and converted heart, before all outward acts of Religion.and converted heart, before all outward acts of Religion, for men do not conſider theſe things: They would think themſelves beaſts, and unworthy the name of Chriſtians, if they ſhould not pray, hear, and come to Church; but then for this curious and neceſſary workmanſhip upon the heart, they never minde it at all: Think therefore All is but a tinkling Cymbal, till God hath turned thy heart thus in duties: For
Firſt, God never commanded ſimply and meerly any outward duty of Religion, 1.for its ſelf ſake, But eſpecially he required gracious qualifications in the exerciſe of them: He never commanded prayer, meerly for prayers ſake; nor the keeping of the Sabbath, meerly for external obſervations ſake; and in this ſenſe ſome expound that, Sacrifice and burnt Offerings thou wouldſt not have: If therefore theſe duties be not required, meerly and barely for themſelves, why doeſt not thou attend to that which is the principal? Oh ſay, Its not this duty, ſo much as a converted heart in this duty; its not my coming to the Aſſemblies, its not my hearing Sermons this day, ſo much as a changed turned heart that God looks at: This is the Benjamin God commands you to bring, elſe not to ſee his face. Hence when the hearts of men do not ſpiritualize this duty; the Scripture calls it no more then a Carnal Religion, or a Religion of the fleſh, Phil. 3. and Heb. 9. The Legal Rites, becauſe they did not reach to the purifying of the conſcience, are called Carnal Ordinances: See how deſpicably the Scripture ſpeaks of theſe things, when performed without ſpiritual reference to Chriſt.
Secondly, Its Rent your hearts, and not garments, becauſe all outward duties of 2.Religion, are but the veſſels or pipes which receive ſuch liquour, good or bad, as are put into them: A man may be acting his ſin, or his godlineſs, while he is performing of them; as the Phariſees were: Although a conſtant, ordinary neglect of Religious duties, be a ſure ſign of a prophane heart; yet the conſtant, daily performing of them, is not a ſure ſign of a gracious godly heart; for they are ſuch as is put into them: Even as the good Angels, and the Devils alſo have ſometimes appeared in humane bodies: And thus godlineſs or ſin may work in outward Religious duties; ſo that thoſe external performances and expreſſions, are not to be made arguments of gracious men: Theſe leaves will grow upon corrupt trees, as well as good trees.
Thirdly, No wonder if God prefer a rent heart, before outward ſigns of humiliation, 3.becauſe theſe have been, and ſtill are conſiſtent with the moſt abominable wickedneſs: They wrought miracles, and cryed, Lord, Lord, who yet were found to be workers of iniquity. The Jews had their New-Moons, and their Oblations, and their daily Faſtings; and at the ſame time alſo had Idolatries, Adulteries, and all manner of outward filthineſs: So that it is a great matter to know wherein true godlineſs doth conſiſt, what is the life and ſoul of praying, hearing, and all Religious duties: One word ſpoken from a converted rent heart, is more acceptable, then many thouſands expreſſed in a meer cuſtomary and formal way.
Uſe 1. Is Converſion a breaking, wounding, tearing and rending of the heart? Uſe 1.then you may quickly judge how remote they are from this bleſſed eſtate, that make it their buſineſſe to keep their hearts jolly, ſecure, merry and full of eaſe. Oh they muſt hear nothing, that muſt be like a two-edged ſword at their hearts; you muſt never tell them of hell, and the day of judgement, of the narrow ſtrict way to heaven. Oh bring not theſe ſad and troubleſome things to their ears. Oh thou fooliſh wretch, that doſt wilfully fat thy ſoul for deſtruction. Oh think that the word of God never works as it ſhould do, till it hath grieved thee, diſeaſed thee, till it hath made all worldly delights bitter to thee. Doſt thou think to eat and drink, and ſin, and to have the good things of this life, and yet no threatning enter into thy heart? Oh wert thou not bewitched, and hardned by ſin, this preſent diſcourſe would fall like fire into thy Bowels; and if there were nothing to rend and tear thy heart, the very civil and religious rents that are amongſt us, might move thee. What woundings and rendings have there been of the body by the ſword? What religious tearings in opinions and affections? Doth not the Lord then teach us by theſe rents and diſtractions what we ſhould doe in our hearts? And if after all this thou findeſt thy heart like Leviathans skin impenetrable, and ſayeſt, How may my heart be rent, and thus graciouſly affected? I ſay, depend upon the powerful preaching of the Word: That is appointed by God, not only to ſet Father againſt Son, and Son againſt Father, but a man againſt himſelf, his heart againſt his heart, his affections againſt one another.