Practical Divinity, Sermon 8
THE SOVERAIGNE VERTUE OF THE GOSPEL. In a SERMON
BY That laborious and faithfull Meſſenger of CHRIST, WILLIAM FENNER, Sometimes Fellow of Pembroke Hall in Cambridge, and late Miniſter of Rochford in Eſſex.
THE Soveraigne Vertue OF THE GOSPEL.
PSAL. 147. 3.
He healeth them that are broken in heart, and bindeth up their wounds.
HEre are two things contained in this Text: the Patients, and the Phyſitian.
Firſt, the Patients; the broken in heart.
Secondly, the Phyſitian, Chriſt, it is he that healeth and bindeth up their wounds.
The Patients here are felt and diſcerned to have two wounds or maladies; Firſt, brokenneſſe in heart; Secondly, woundedneſſe: He binds up ſuch.
Brokenneſſe of heart preſuppoſeth wholeneſſe of heart: Wholeneſſe of heart is twofold; either wholeneſſe of heart in ſinne, or wholeneſſe of heart from ſinne.
Firſt, wholeneſſe of heart from ſinne, is, when the heart is without ſinne; and ſo the bleſſed Angels have whole hearts, and ſo Adam and Eve, and we in them before the fall, had whole hearts.
Secondly, wholeneſſe of heart in ſinne; ſo the Devils have whole hearts, and all men ſince the fall from their conception, till their converſion, have whole hearts; and theſe are they that our Saviour intends, The whole need not the phyſitian, but they that are ſick. The hearts that are whole, need not the phyſitian, but they that are broken and ſick. Sinne is in the godly, and they are ſick of it; even as when poyſon is in a man, it makes him ſick; why? becauſe the poyſon is contrary unto him. But ſinne is in the wicked, and they are not ſick of it; as poyſon is in a toad, and the toad is not ſick, becauſe a toad is of that nature which the poyſon is; and therefore he needs not a phyſitian. Will a Phyſitian go to cure a Toad? ſurely no, he will rather kill it, he wilt not cure it. So, as long as a man is not ſick at the heart of his ſin, Chriſt will rather kill him than cure him. When a man ſayes he is ſick, and yet can ſleep, eat, drink, and work, and look as well as ever he did, feels no pain, nor any thing to trouble him, what need hath this man of a phyſitian? So when a man lives in ſinne, yet never breaks his ſleep for it, but mindes his pleaſures, his profits, hath never the more pain nor anguiſh in his ſoule, he is ſoule-whole, and heart-whole, what need hath he of a Phyſitian? This is a man whole in his ſins.
The wholeneſſe of the heart is called fallow-ground, Jer. 4. 4. for it is like an unbroken field, not tilled nor manured; there can be no harveſt, becauſe the ground doth lie fallow; ſo there can be no harveſt of grace in that man, whoſe heart is fallow and unbroken; and therefore to repent and to break the heart, in Scripture is called the putting of ones hand to the plough, Luke 9. 62. to plough up the fallow ground of the heart.
Brokenneſſe of heart may be conſidered two wayes; Firſt, in relation to wholeneſſe of heart in ſinne: ſo brokenneſſe of heart is not a maladie; but an inchoative cure of a deſperate maladie.
Secondly, in relation to wholeneſſe of heart from ſinne; and ſo it is a maladie or ſickneſſe, and yet peculiar to one blood alone, namely Gods elect; for though the heart be whole, yet it is broken for its ſins: as a man that hath a barbed arrow ſhot into his ſide, and the arrow is pluckt out of the fleſh, yet the wound is not preſently healed; ſo ſinne may be pluckt out of the heart, but the ſcar that was made with plucking it out, is not yet cured. The wounds that are yet under cure, are the plagues and troubles of conſcience, the ſighs and groanes of a hungering ſoule after grace, the ſtinging poyſon that the blow hath left behind it; theſe are the wounds.
Now the heart is broken three wayes. Firſt, by the Law: as it breaks the heart of a thief to heare the ſentence of the Law, that he muſt be hanged for his robbery; ſo it breaks the heart of the ſoule, ſenſible to underſtand the ſentence of the Law: Thou ſhalt not ſin; if thou do, thou ſhalt be damned. If ever the heart come to be ſenſible of this ſentence, Thou art a damned man, it is impoſſible to ſtand out under it, but it muſt break. Is not my word a hammer that breaks the rocks in peeces? Jer. 23. 29. that is, Is not my word, my Law a hammer? Can any rock-heart hold out and not be broken with the blowes of it? Indeed thus far a man may be broken, and yet be a reprobate; for they ſhall be all thus broken in hell, and therefore this breaking is not enough.
Secondly, by the Goſpel; for if ever the heart come to be ſenſible of its blow, it will break ail to ſhatters. Rent your hearts, for the Lord is gracious, &c. Joel 2. 12. When all the ſhakes of Gods mercy come, they all cry, rent. Indeed the heart cannot ſtand out againſt them, if it once feel them: Beat thy ſoule upon the Goſpel: if any way under heaven can break it, this is the way.
Ariſtotle obſerves, that a hammer may eaſily break a hard ſtone againſt a ſoft bed; but if it be laid on an anvil, which will not give way underneath, ſtrike it as hard as you will with the hammer on the top, the anvil underneath props it from breaking, or if it do break, it will not break into ſhatters; for the anvil below helps the ſtone to hang faſt together: but if you ſmite it againſt a ſoft bed, it breaks it all to ſhatters. So, ſmite thy ſoule upon the Goſpel; preach the Law as much as you will, preach hell and damnation as much as you will, let that be the hammer; but then be ſure lay thy ſoule on the Goſpel, drive it to the Goſpel, ſmite againſt this ſoft bed, and then (if ever) it will break. If you ſtrike a ſtone againſt a hard anvil, though the parts thereof would fall aſunder, yet how can they flie off, when as the hard anvil will not give way? the hard anvil on the one ſide, and the hard hammer on the other ſide, ſtop up its way from falling aſunder, So, ſtrike the ſoule with the blowes of Gods wrath as much as you will, and let it be upon the Law; alas whither ſhould the Law open it ſelf that it might break? the Law doth but fear it on the one ſide, and the wrath of God doth terrifie it on the other, yet all this while it is not broken; the ſoule all this while knowes not what it ſhall doe: but ſmite it on the Goſpel, and this, with the Law, rents it and breaks it indeed. So Ioel he preached hell and damnation to the people of the Jews, and laid their hearts upon merciemercy, and then the hammer cries rent; for he is mercifull, &c. he laid them on the ſoft bed of the Goſpel, and then he ſmites them.
Thirdly, the heart is broken by the skill of the Miniſter in the handling of theſe two, the Law, and the Goſpel: God furniſheth him with skill to preſſe the Law home, and gives him underſtanding how to put to the Goſpel, and by this means doth God break up the heart: For alas, though the Law be never ſo good a hammer, and although the Goſpel be never ſo ſoft a bed, yet if the Miniſter lay not the ſoul upon it the heart will not break; he muſt fetch a full ſtroke with the Law, and he muſt ſet the full power of the Goſpel at the back of the ſoul, or elſe the heart will not break.
It is a pretty obſervation of Aristotle, Lay (ſaith he) an axe upon a block, and a great and mighty weight upon it, yet it will not enter into the block to cleave it; but if you lift up the axe and fetch a full blow at the block, then it enters preſently. So if the Miniſter have not skill to fetch a dead blow at the heart, alas he may be long enough ere he break it; but let him fetch a full blow at the ſoule, then doth he break it, if ever. I took unto me two ſtaves, ſaith the Prophet, the one I called beauty, the other I called bands, and with theſe I fed the flock, Zach. 11. 7. There is the courſe of a true feeder of the flock, he feeds them with the Law and the Goſpel; he takes his two ſtaves, and he layes about him, till the hearts of his hearers feel him: and this is the way to feed them, and to break them off from their ſins. Thus you ſee the means that God uſeth to break your hearts. He healeth the broken in heart. Hence obſerve,
That Chriſt juſtifies and ſanctifies. For that is the meaning.
Firſt, becauſe God hath given Chriſt grace to practice for the ſakes of the broken in heart; and therefore if this be his grace, to heal the broken-hearted, certainly he will heal them. The ſpirit of the lord is upon me, &c. He hath ſent me to heal the broken in heart, &c. Luk. 4. 18. If he be created maſter of this art, even for this purpoſe, to heale the broken in heart, he will verily heale them, and none but them. He is not like Hoſander and Hippocrates, whoſe father appointed them both to be Phyſitians; he appointed his ſonne Hippocrates to be a phyſitian of horſes, yet he proved a phyſitian for men; he appointed Hoſander to be a phyſitian for men, and he proved a phyſitian for horſes. He is not like theſe; no, no, he will heale thoſe whom he was appointed to heale: now God appointed him to heale thee that art broken in heart, and therefore without doubt he will do it.
2. Becauſe Chriſt hath undertaken to do it. When a skilful Phyſitian hath undertaken a cure, he will ſurely do it: indeed ſometimes a good phyſitian may fail, as Trajans phyſitian did, for he died under his hands; on whoſe tomb this was written, Here lies Trajan the Emperour, that may thank his Phyſitian that he died. But if Chriſt undertake it, thou maieſt be ſure of it, for he tels thee that art broken in heart, that he hath undertaken it, he hath felt thy pulſe already Thus ſaith the high and holy one whoſe name is holy; I dwell in the high and holy place, and with him that if of an humble and broken ſpirit, &c. Iſa. 57. 15. He doth not only undertake it, but he ſaith he will go viſit his ſick patient; he will come to thy bed-ſide, yea he will come and dwell with thee all the time of thy ſicknes; thou ſhalt never want any thing, but he will be ready to help thee: thou needeſt not complain and ſay, Oh the Phyſitian is too far off, he will not come at me. I dwell in the high places indeed, ſaith God, but yet I will come and dwell with thee that art of an humble ſpirit. Thou needeſt not fear, ſaying, Will a man cure his enemies? I have been an enemy to Gods glory, and will he yet cure me? yea, ſaith Chriſt, if thou be broken in heart, he will bind thee up.
Thirdly, becauſe this is Chriſts charge, and he will look to his own calling; To this man will I look, even to him that is of a broken heart, Iſa. 66. 2. Mark; I will look to him, I will tend him and keep him. Neither needeſt thou feare thine own povertie, becauſe thou haſt not a Fee to give him; for thou maieſt come to him by way of begging, he will look to thee for nothing; For, to him will I look that is poor, &c.
Fourthly, none but the broken in heart will take Phyſick of Chriſt. Now this is a Phyſitians deſire, that his Patient would caſt himſelfe upon him; if he will not, the Phyſitian hath no deſire to meddle with him. Now none but the broken in heart will take ſuch Phyſick as Chriſt gives, and therefore he ſaith, to him will I look that is of a broken heart, and trembles at my words, Eſay 66. 2. When I bid him take ſuch a purge ſaith God, he trembles, and he takes it. I bid him take ſuch a bitter Potion, or ſuch an untoothſome vomit, to feare him from ſinne; he trembles at my word, and he dares not but off with it: But when a ſoule doth not tremble, then the Phyſitian may ſay let him bloud; but he cares not for being let bloud; he cares not for corroſives, he cares not for his adviſe and counſell, he trembles not at his word; Chriſt will never come at ſuch a one; Chriſt bids thee follow ſuch a diet as to watch, to pray, to faſt, to mourne, &c. to keep in and to take heed to catechizing, grow not cold by being lukewarme, &c. If thou tremble at his word, well; If not, but that thou wilt go on in thy ſinnes, and be damned for ever, then thank thine owne wilfulneſſe. But if thou beeſt broken in heart, Chriſt will aſſuredly heale thee. Suppoſe thou ſhouldeft come unto Chriſt, be his phyſick never ſo ſoveraign, and thou ſhouldſt take it: yet if thy heart be againſt it, the phyſick cannot work. Imagination or fancie is a great thing in the good or ill ſucceſſe of phyſick. If thou carpe at his precepts, as too ſtrict, and except againſt his word as if it had an ounce of wormwood too much in it; If thy imaginations thus run againſt the phyſick, Chriſts phyſick will never cure thee; why ſo? thou art not broken in heart, to tremble at his word; he will help thee without faile; but then thou muſt tremble at his word, and take his directions, though he preſcribe thee to eate thine owne dung, and drink thine owne piſſe; take it I ſay what ever it be, and I will warrant thee health.
Obj. But thou wilt reply, I have but a little faith.
Sol. I anſwer, ſo had Peter; O thou of little faith wherefore didſt thou doubt? ſaith our Saviour, Matth. 14. 13. There is a little faith, and there is a great faith; O woman great is thy faith, Matth. 15. 28. whether it be a little faith or a great faith, ſo it bee true ſaving justifying faith, it is good phyſick, & it will aſſuredly cure thee. It is not the quantity of faith that ſaves a man, but the quality of faith. True it is, a great quantity of faith, becauſe it hath more of the quality, more of the truth, it heales more ſtrongly and more ſteadily; But faith whether it be great or ſmall, ſo it be true, that doth the deed. Shall the Patient doubt of his recovery becauſe of the ſmall meaſure of phyſick that the Phyſitian gives him? The Phyſitian gives but a dram of ſuch powder, but perhaps the Patient would have a pound, when as it may be the ſtate of his body will not bear it. The Phyſitian obſerves his meaſures in preſcribing ſo many ounces of this, ſo many ſcruples of that; there lies his skill in giving the true meaſure; ſo there is a true meaſure of faith, Rom. 12. 3. one man hath ſo much, and another man hath not ſo much faith. Abraham had more faith then Lot; the reaſon is, becauſe the ſtare of Lots ſoule would not beare ſo much as Abrahams. It is one of Hippocrates Amphoriſmes, Not too much at once.
A Phyſitian finds it dangerous ſometimes to empty the body at once, or to fill it all at once, or to heat it or to coole it all at once; it is the ſafeſt way to give by little and little; ſo God by little and little deales with thee; now he gives thee ſome faith, and then a little more.
Object. O but my faith is ſmothered; how then can I expect to be healed?
Anſw. I anſwer, a man is ſick, and Violets will cure him; now the Phyſitian makes a compound confection, ſo that the Violets doe not appeare, but onelyonly in oyle; Now, will the Patient thus argue, I cannot ſee one leafe of a Violet, no nor yet ſo much as colour, therefore I will none of it, it will not heale me? So God gives many a ſoule unguentum fidei, an oyle of faith; now it may be the ſoule cannot ſee one jot of faith in himſelfe, yet he ſhall be cured becauſe there is faith in a confection, a mixed faith though there be none in manifeſtation. Thou weepeſt, mourneſt, doubteſt, and complaineſt, and thou canſt not beleeve as thou ſaieſt; yet thou never giveſt over crying my God my God: well, here is faith in a confection, but it may be it is ſo compounded with other ingredients that thou canſt not perceive it; for you muſt know that there is faith ſo great that it breakes out into a flame, and there is faith which is ſo ſmall that it does but ſmoak out a little; now whether thy faith be an inflamed faith or a ſmoaking faith, be of good comfort, thou ſhalt be healed. The bruiſed Reed ſhall not be broken, Mat. 12. 28.
Obj. But I am broken all to ſhatters, and I have no faith at all, how then can I hope to be cured?
Anſ. I anſwer, as thy heart may be broken, and yet be a right heart; ſo thy faith may be broken, and yet be a true faith: For it is ſometimes bound up in the whole, ſome; times it is broken, and all to peeces; A man that is broken in heart, although he have not faith bound up together in one act, yet he hath it broken in ſunder; never a part is miſſing, though no part cloſing one with another. The one whole act of faith is this, I beleeue that God is my God in Chriſt. Indeed it may be thou haſt not this faith in the whole, but if thou beeſt broken in heart, thou haſt this whole broken in peeces.
Firſt, thou beleeveſt that God is a God, there is one peece.
Secondly, thou beleeveſt that to whomſoever God is a God unto, it is only in Chriſt.
Thirdly, thou beleeveſt that he that truly repents, may ſay ſay that God is his God in Chriſt.
Fourthly, thou beleeveſt that repentance is a true hatred of ſinne as it is ſinne.
Fifthly, thou beleeveſt, and thy conſcience tels thee it is ſo indeed that thou hateſt ſinne, not only as it is able to damn thee, but alſo as it is ſin, and diſhonourable to God; now theſe are the parts of faith in the whole. Thou haſt all the parts of the whole, though thou haſt not theſe parts in the whole. Well then, thou haſt all the parts of true faith; as thou canſt not deny if thou beeſt broken in heart. Totum non diſſert realiter a partibus ſimul ſumptis. All the parts and the whole doe not differ really, ſayes the Philoſopher; he that hath three groats, cannot complaine hee wants a ſhilling; he that hath ruffe and ſtock and ſtring, can he be farre to ſeek for a band? ſo then if thou have faith in the parts on this faſhion, it is certaine thou haſt faith in the whole, though it appeare not yet to be whole.
Ariſtotle asketh this queſtion, whether the parts be before the whole or no; as for example, whether a man or a finger be firſt. I will not ſtand here to determine this queſtion; but this is certaine, that the whole is a relative thing, ſpoken in relation to its parts, & it is like the relation begins in the whole; for firſt, we ſay that a whole is that which conſiſts of parts, and then the parts are they that make up the whole, and therefore if thou verily beleeveſt in part, thou verily beleeveſt indeed. Thus David was a beleever in part, my very ſoule ſaith he is conſumed with grief Pſal. 31. 9. my ſtrength faileth me becauſe of mine iniquity, &c. verſe 10. I am forgotten as a dead man, &c. verſe 12. he was a veſſell of election, but yet you may ſee he was a broken veſſell; he could not beleeve in the whole, for he was afraid that God had caſt him out of his mind, like a dead and an undone man; neverthelesse he was a beleever in part, he was Gods broken veſſell.
Object. But I am ſure I have no faith, I goe whyning and crying up and down, I look upon my ſins with horror, I look upon Chriſt with horror, not a minume of faith that I have, how then can I be healed?
Anſw. Haſt thou a grounded reſolution to ſeek after God come what can come of it? Doſt thou deſire and long to be united with Chriſt? Then let me tell thee, ſuppoſe thou haſt no faith yet in being, yet thou haſt ſomething to ſecure thee from wrath; there is difference between Fides creditura and Fides credens, between faith about to beleeve, and faith that doth already beleeve. It is belief believing that ſaves a man: But belief about to believe, cures a man from being a reprobate. Though the fruit in the wombe be not yet quickened with reaſonable ſoule, yet it growes in the wombe, feeds in the wombe, and yet it hath no other life in it then may bee in a beaſt; yet becauſe it is in fieri a man, the Mother complaines not ſaying Oh I am afraid I have a beaſt in my wombe; no, ſhe will wait Gods leiſnre to quicken it; it is ſecure enough from being a beaſt; for it hath ſuch diſpoſitions as will not long be without the ſoule of a man in the ſame, though as yet there be nothing in it, but what may be in a beaſt; But yet the Mother is ſecured becauſe ſhe is perſwaded ſhee beares a babe in her wombe. So many poor ſoules are too haſty to cenſure themſelves; for grant thou haſt no faith as yet, yet if thou beeſt broken in heart, thou art about to have faith; only let the word have his full work on thee, unto which thou muſt diligently attend, and then this fides in fieri will be quickly fides in factum eſſe. Thus the blind man in the Goſpell was about to beleeve before he beleeved; he had a time of a fieri of faith; he was no beleever this time; for he had as yet no faith; neither was hee an unbeleever; for he was about to beleeve. Doſt thou beleeeve on the Son of God? ſaith Chriſt John 9. 35. he anſwered, who is hee Lord that I might beleeve on him? verſe 39. Beleeve? yea that I would with all my heart, who is he, and where is hee that I might beleeve? I have been hated for his names ſake, I have been caſt out of the Synagogue for his ſake; Lord thou knoweſt I would beleeve on him; but who is hee and where is hee? and he is vaniſhed away from me; I have ſought him; but I cannot find him. Then Chriſt told him, I am hee that now talketh with thee; and then he beleeved; and Saint Chryſtome obſervs that this blind man was about to beleeve, before he did deſire it in his ſoule; and ſo it may be it is now with thee; doſt thou beleeve in Chriſt? who is hee? ſaieſt thou, where ſhall I find that Chriſt is in me that I may beleeve in him? I weep and hunger, and I thirſt after Chriſt; but who and where is hee? I have ſought him in the word; but I find him not; I have ſought him in prayer and in all other his ordinances; but I find him not; I would beleeve with all my heart if I could find him. Thus the ſoule may be about to beleeve, though it doe not already beleeve; haſt thou gotten this ſame about to beleeve? be not thou diſmayed, the plaiſter is come; and it will heal thee.
Conceive theſe words aright I beſeech you; a ſpeech is not as it is taken, I mean only the broken in heart; for otherwiſe a man may be about to beleeve, yet never beleeve; about to be healed of his ſins, yet never be healed. Even like the wretch that Zophar ſpeakes of, who ſhall be about to fill his belly, and not be able to fill it, Job 20. 23.
There is a twofold about to bee; Firſt, either ſuch a thing as is about to bee, and that is the nature of it, and it will never be otherwiſe; but ſtill only about to bee. Secondly, or els ſuch a thing as is about to be, and that is the progreſſe of it, and not to reſt there, bun at the laſt to bee indeed.
Fear you then, all you that are vain, and as yet in your ſins; you are about to beleeve, and that is the nature of your faith; it is only about to beleeve; like the officers of the next yeare, who are about to be officers and yet are not. Beloved, never look to bee healed, if you be not broken in heart; It may be thou art broken from ſome of thy ſins; but if thou be not broken from them all, it is nothing; and thou cauſt not be healed. Alas thou maiſt be broken in ſome ſence, and yet never be healed. There is a double breaking, ſaith Ariſtotle, either breaking into great parts, as wood is broken into logs; or breaking into ſmall parts, as a ſtone is broken into powder; it may bee thy ſtony heart is broken, but it is only into leſſer ſtones, thou art fallen from greater ſins to leſſer, from bouzing and company keeping, to drinking and ſipping; from playing and gaming on the Sabbath, to talking of worldly affaires on the Sabbath; from praying not at all, to pray coldly. Alas, alas thou haſt a hard heart ſtill; when a great ſtone is broken into leſſer ſtones, the leſſer ſtone is as hard as the great ſtone; thy heart muſt bee broken to powder, if ever God heale thee.
Firſt, becauſe Phyſick wil never cure a man, unleſſe it may enter and run into the veines; and when it is entred into the body, and diffuſed up and down through all the diſeaſed parts thereof, then it cures; now if thy heart be not broken, the Phyſick cannot enter; give a purgation to a ſtone, it may moyſten the outſide, but it cannot ſoake in, to ſoften the ſtone; why, becauſe the ſtone is cloſe; but if the ſtone were broken into powder, then it would ſoake even into the heart of the ſtone.
God opened the heart of Lydia, and then the word entred. Acts 16. 14. Brethren, you have been under the hands of Chriſts Phyſitians ever ſince you were borne; but where is the heart that is broken? all the Phyſick is loſt, the word hath no entrance, it hath ſkinned the wound; and ſeared the outſide indeed; but the hardneſſe of the heart is not cured. How long have you been under Phyſick for the curing of your earthlineſſe and vanity? how long have you lien by it for your anger and malice, &c. under the means, yet never the neerer? whoſe hearts are broken? I feare the Phyſick doth not ſoake, it comes no neerer then the outſide. The Lord is nigh unto them that are of a broken heart Pſal. 34. 18. why? becauſe their hearts are open and broken, and Chriſt and his word comes neere, yea ſo neere that it toucheth them to the quick; But if yee be not broken in heart, no Balme, no Phyſick can come neare enough to cure you.
Secondly, thou canſt never be cured unleſſe Chriſt cure thee; now Chriſt will never take thee in hand till thou be broken in heart. A Phyſitian will not meddle with a deſperate cure, ſuch a one who is not capable of Phyſick. Let not any Phyſitian ſaith Hippocrates ſet upon a fruitleſſe cure. Now it is fruitles to give thee any Phyſick it is fruitleſſe to poure grace into thee, or to vouchſafe pardon to thee; this Phyſick will never heal thee ſo long as thou art not broken in heart; and therefore Chriſt ſcorns to take thee in hand. True it is if thou wert broken in heart, God would not deſpiſe thee; for the ſacrifice of God is a broken ſpirit; ſo ſaith the Pſalmiſt, A broken and a contrite heart O God ſhalt thou not deſpiſe, Pſal. 51. 17. ſo then if thy heart be not yet broken it is yet incurable. Indeed if we conſider Chriſts abſolute power, no heart is uncurable; for he can heale it what ever it bee, for all is at his command. But God doth not go according to his abſolute power, but according to his expreſſion and meaning of, and in his word; now the method that God ſets down in his word, is thus; firſt the heart muſt be broken and then it muſt or way be healed; ſo then ſo long as thou art not broken in heart, thou art incurable.
Thirdly, ſuppoſe Chriſt ſhould begin to heal thee, thou being not broken in heart, wilt alwayes be taking off the plaiſter before thou be cured; ſometimes God terrifies thee with the law, and then thou pulleſt off that plaiſter; Even like unto a dainty Dame, who having taken phyſick, and feeling it begin to wamble in her ſtomack, puts a feather in her throat to cauſe her to vomit it up before it have its full working. And thus many take hopes and comforts and promiſes before the ſet time.
In ſome phyſick, a quarter of an houres difference may coſt one his life; when a man is to be cut of the ſtone and he bee bound hand and foot, yet if he doe but ſtirre or ſtruggle before the Chirurgion hath quite done with him, it is a thouſand to one but he dies for it; ſo they in the ſecond Pſalme had a ſtone in the heart; Chriſt would have cut them for the ſtone, but they would not be bound, they would not endure their cutting, no let us break his bonds aſunder, and caſt away his cords from us, Pſal. 2. 3. men cannot be ſmitten at a Sermon, but oh they muſt preſently have comfort; as ſoon as once the phyſick beginnes to make the head to ake, and the ſtomack to be ſick, and the man to be exceeding ill, it is a ſigne that the phyſick doth now begin to worke; but if this man ſhould deviſe how to vomit it up, or to gliſter it out, he looſeth all the benefit of the phyſick; keep this plaiſter on as long as thou canſt, if ever thou meane to be healed. If the wound be throughly whole, the plaiſter will fall away of it ſelf. Should a man have never ſo good a plaiſter and ſhould every foot be taking it off, it would never do him any good. If God have ſhot an arrow into thy heart, bind the plaiſter to the ſore, and let it there reſt till the malignity of the ſore and venom of the wound be put out. But if thou be not broken in heart, it is in vain to miniſter or to ſay any thing unto thee, becauſe thou wilt not abide the phyſick within thee, nor ſuffer the gripes that thou muſt ſuffer if ever thou be healed. And therefore all you that are broken in heart, in any meaſure or manner, be of good cheer, the Lord will heal you; he health the broken in heart.
See here theſe particulars.
Firſt, for the ſeaſonableneſſe of it, when it is a ſeaſonable time to be healed, and that is when the heart is in need, and it is in need when it is broken; as a man is in need of meat, when hee is hungry; ſo a man is in need of meat, when hee is broken in heart: God will give thee that which thou needeſt, and that in due ſeaſon ſayes Auguſtine. In an acceptable time have I heard thee, Eſay 49. 8. God lookes when it will be moſt ſeaſonable to give grace, and then he gives it; therefore wait, never complaine of Gods delaying his hand; if he do, it is but for a better ſeaſon; I have need of healing already ſayeſt thou; but if God do nor yet heal thee, then thou muſt know it is not yet ſeaſonable, and the more need thou art in, the better welcome is help when it commeth.
Secondly, when it is moſt profitable for thee; when he is broken in heart, it will do him good to be healed; but if God ſhould heale thee before, it would hurt thee; when the Corroſive hath wrought out his worke, then it is good to have a Cordiall; now the Cordiall will help the man; but if the Phyſitian ſhould give him a Cordiall firſt, it would helpe the diſeaſe, and endamage the man. Comfortable Cordials before the time have bin the damnation of many ſoules. Oh thou wouldſt fain have comfort for thy ſoule; what? before the Corroſive hath eaten out the ſin? thou wiſheſt thine own poyſon; If God let thee wait for thy healing, underſtand that he doth it for thy good; only let his Corroſives work their full courſe, and then he will heal thee. Wait on the Lord ſaith David Pſal. 27. 14. give not over waiting how long ſo ever it be, and he will heal thee aſſuredly when it ſhall be beſt for thee.
Thirdly, in puncto, euen juſt in the very nick of thy brokenneſſe in heart will his healing come. It is well obſerved that the word in the originall is put in the participle indifferent to any time, whether paſt, preſent or to come, he doth not ſet down any time, becauſe he will doe it punctually, juſt at the pinch, when thou art broken in heart; Oh then if thou be not yet healed, know then that thou art not yet come to this punctum; but when thou art come to it, then thou ſhalt be healed. What if thou doſt lie under the heavy and frowning hand of God? doe not ſhake it off, but kiſſe that rod, & humble thy ſelf the more: Sometimes God lets a broken heart ſhake off his hand a little too ſoon, ſometimes again he will not let them. David would faine have ſhaken it off; but he could not; God would not let him. Lord rebuke me not in thine anger, ſaith hee, &c. Pſal. 38. 1, 2. How did he know that Gods arrowes ſtuck in him faſt? It ſeemes that he had been pulling at them; he would faine have had them out, he would have been comforted all on the ſuddaine, but he could not; God would not let him. Lord rebuke me not (ſayes he) in thine indignation, &c. Rebuke meas much as thou wilt, but let it not be in thine indignation; chaſten me as much as thou wilt, but let it not be in thy heavy diſpleaſure. Oh pluck out thine arrowes, take off thy hand; I pluck at them, but they ſtick faſt; I ſhake and rub to get off thy hand, but it preſſeth me ſo ſore that I cannot get it off. Beloved, it is neceſſary that ſome while Gods own people ſhould bleed under Gods wrath; for by this means the corruption of ſin is purged out. Thus you ſee in ſome God will not let them ſhake off his hand; others, if they will needs have it off, they ſhall, that they may afterwards ſee their own folly. Thus many a poor childe of God, in conflict of conſcience and ſenſe of Gods wrathfull diſpleaſure, ſcrapes comfort too ſoon, and God lets them take it before he gives it: he would have had them firſt throughly cured, but they were loth to be humbling their ſoules ſo long: but ſee the event of it, the ſore is only skinned over, and at the laſt the wound it breaks forth afreſh, and then it may be they lie ſeven years together and get no comfort, yea ſometimes twenty yeares, yea, I have known ſome that have lived ſo thirty yeares. Now they may thank their own folly; for if they would have been ruled by Chriſt, and been humbled all together at the firſt; they might have eſcaped this ſcouring; but now they repent it every veine in their hearts, and can hardly claw it off untill death. I call theſe the children of God, becauſe they have lyen a long while under Gods hand, and yet ſtil cry after God, it is a ſigne they are his children; for Gods children are many times in affliction a long while; ſee it in Job, &c. Neither can I belive, but that all thoſe that lie ſundry yeares on this faſhion ſtill crying after God, are the children of God; or at the leaſt, it is ſo to be hoped: for if they were reprobates, and had ſhaken off Gods hand, pluckt out his arrows, and ſcraped after comfort, he would either let them fall into a perpetuall fools-paradiſe of preſumption or ſecurity, or elſe let them moulder away in deſpaire, not caring to ſeek after God in the means at all. And therefore, beloved, pluck not out Gods arrowes too ſoon: I ſpeak net to all, for ſome will not pluck them out when they ſhould; but I ſpeak to all ſuch as are over-haſtie for to get Cordials before the Corroſive have had his full working. If men be never ſo little humbled, reformed, or wrought upon, preſently they think they be in very good caſe: the very Heathen could ſay, we are commonly deceived with ſeeming vertue and grace; and hence it is that wicked men are humbled by halves, They think, they are throughly humbled, when their hearts are broken by halves; they think they are broken in heart. And as a ſtick that is half in the water, and half above the water, ſeems to be broken or bent in the middeſt; ſo theſe men when they are half in their ſinnes, and half out, ſeem to themſelvs to be broken-hearted: But if the ſtick were either al in the water, or al out, would appeare as it is: it ſeemes to be broken, when as it is not: ſo, many being half in their ſinnes, and half out, ſeem to be broken-hearted, when indeed they are not.
But (beloved) before I can give you the healing here in, this Text, it is good reaſon that I examine you whether you be broken in heart, or no. Prognoſtica praecedunt Therapeuticen, ſayes Argaſtus; Prognoſtiques, and telling the ſignes and ſymptomes of the diſeaſe, are before the healing of the diſeaſe. When we believe a thing to be ſo, we have a proverb to ſay 'tis a ſigne 'tis ſo. Doeſt thou ſay thou art broken in heart? 'Tis a ſigne 'tis ſo, duplicate page duplicate page duplicate page duplicate page thy carriage is ſo mortified; A ſigne tis ſo, thy communication is ſo heavenly; A ſign tis ſo, thy companions are ſo holy &c. If a man cannot caſt thy water on this faſhion, thou art not broken in heart. And therefore Signa tibi dicam, &c. I will help thee with the ſigns and ſumptomes of a broken heart, that ſo thou maieſt examine thy ſelfe.
The ſignes I reduce to theſe two heads.
Firſt, a breaking from ſin, as a rotten member is broken from the body; ſo that the heart is then ſaid to be broken indeed, when it is broken off from ſin.
Secondly, a breaking in it ſelfe, ſo that the heart is ſaid to be broken when it is broken with ſorrow and ſelfe-denyall, ſo that nothing can peice it up againe, but the favour of God. Theſe two made up a broken heart, and therefore they ſhall be the heads of examination.
Firſt, then doe thy ſins goe thick away from thee? when the cold is once broken, wee uſe to ſay, now it is going away, not in the rhume as before, but in thick fleam. If thou be broken in heart, then thy pride, thy earthlineſſe, thy ſelfe-love, thy deadneſſe to good duties, and all thy ſins go thick from thee. It may be thou haſt ſome poares in thy heart, and thy ſins fall away from thee in the rhume, but if they goe not away from thee in thick fleame, the cold of thy frozen heart is not yet broken. The ſins of Zacheus were injuſtice and oppreſſion, &c. but as ſoone as ever he was broken in heart, theſe ſins went away thick from him, not dropping as if he were loth they ſhould part but in great flakes, Zacheus ſtood (ſayes the text) and ſaid unto the Lord, behold half of my goods I given unto the poor, &c. Luke 19. 8. ſee how his ſins went away; every word voids thick fleam.
Firſt, he ſtood; before he clymed and gazed after Chriſt, but being broken in heart, he ſtood ready preſt to doe what ſoever Chriſt would command him. Secondly, he ſaid unto Christ; before Chriſt might have ſaid unto him what he would; what cared hee? but now that he is broken in heart, here is hardly a word that Chriſt ſaid unto him of any ſuch matter yet he ſaid to Chriſt.
Thirdly, Behold before his behold was carnall, hee did what he did to be ſeen of men, if ever he gave ought, he loved that men ſhould behold, but now all his care was that Chriſt would behold it.
Fourthly, I give. Before hee thought, I will give was enough, I will give when I dy, I will build hoſpitals when I am dead; but now that he is broken in heart he gives it forth-with.
Fifthly, the halfe of my goods; before he counted a penny or a farthing to a poore body, a great matter, a great dole, if given now and then; but now that he is broken in heart, the halfe and not only of the ſuperfluitie, but alſo of Eſaus very ſubſtance and goods, as it is in the originall, I give to the poor, not as men commonly doe, light come, light goe; it may be they feaſt their rich neighbours, but hee gives halfe his ſubſtance to the poor Saints of God.
Sixthly, And if I have taken any thing wrongfully, though it were not much; If I have taken any thing, though not from the rich and great ones, but from any, rich or poore, young or old, ſtranger or not ſtranger, no matter who; if I have taken any thing from any man by falſe accuſation, not only againſt Law where the Law binds me to reſtitution, but if I have taken any thing by forged cavillation, though the Law will boulſter me out, yet I reſtore him; he did not ſay, I give him, as many will do, calling that which ſhould properly be called reſtitution for wrong, a gift I give, ſay they; he ſayes not ſo; but he caſteth off the thought of a gift, and doth what he doth by way of reſtitution.
Seventhly, If I have taken any thing; before he could ſwallow down the known wrongs that he did; but now that he is broken in heart, he makes a mends for the wrongs which peradventure he did not, to be ſure, If I have taken, I reſtore, his reſtitution goes abſolute; although his wrongs goe upon ifs, I reſtore him ſaies he; and that not nigardly or ſcantly, or no more the needs muſt, but four-fold▪ Thus he reaſons; now he is broken in heart; his ſins go thick away from him.
The text but even now called him little Zacheus, before he had ſeen Chriſt; merito adhuc puſillus quia nondum viderat Chriſtum. Iuſtly might he be ſaid to be little Zacheus, becauſe then he had not ſeen Chriſt; but as ſoon as ever hee had ſeen Chriſt whom he had wronged by theſe wrongs; as ſoon as ever he was broken in heart, he became a great repenter, his ſins ran thick away from him. As ſoon as the boyle is broken out comes the matter; As ſoon as the vein is broken, out comes the blood; true it is adrop of blood may come though the veine be not broken; if the finger be but rac'd a few drops may come, but if the veine be once broken, out comes the blood thick and threeſold; If thou doſt but prop off thy ſins now and then, thy hear was never broken; for if thou waſt once broken in heart, thy reformation would come apace, thy repentance and thy amendement would come thick and threefold; but if we preach and exhort, and yet ſee but thin reformation in thee, as a ſight or ſo, thou was never yet broken in heart: if thy heart be yet full of thy ſelf-love, full of thy pride, luſts, &c. if thy affections bee yet full of earthly deſires, worldly delights, vaine hopes, carnall feares; if thy backe be yet full of thy gariſh and humerous apparell, thy heart is not yet broken; why? becauſe the filthy matter runs not out.
Zacheus when he was broken in heart, his corruptions ran out apace; both his unreadineſſe to good duties, and his deadneſſe and dulneſſe to holy duties: Chriſt need not ſay much unto him; for he ſaid unto Chriſt; his deſire of the credit of the world ran out, for he gave the halfe of his goods to the poore; his backwardneſſe and delaying ran out; for he made preſent diſpatch, I give, his very ſecret and unknowen iniquities ran out, if I have taken, &c. All his ſins ran thick away from him. why? becauſe a broken heart can hold no ſin; this is the firſt ſigne of a broken heart from ſin; if it be broken from its ſinfull courſe.
The ſecond is, if it be broken from its wildneſſe; the Hauk is then broken when it is made fit for the Lurk, and the colt is broken when made fit for the ſaddle; if he be not broken, he will not be willing the rider ſhall come on his back; man is borne like a wild Aſſe colt, Job. 11. 12. ſo thou waſt borne, and ſo thou haſt been, and art thou not as yet broken from it? if thou be broken in heart, then thy heart is tame to every commandment, to every truth, and thy affections are tame to every precept. It is Calvins ſimilitude, thou art not yet (ſaith hee) fit for Gods ſaddle, if thou let the Devill, the world, … luſt ride thee, thou muſt be broken … thy wildneſſe, or elſe thou art not broken in heart; it may be thou art a … bridled from thy luſts; alas ſo thou maieſt be, yet be wild for all that. Bee not like thoſe beaſts Pſal. 32. 9. For though they be bridled and held in, yet they are wild ſtill, Be not like horſe and mule, ſaith Ambroſe, for though they ſuffer bit and bridle, yet had they rather be at rack and manger, or a graſſe in the field, they delight not to be ſadled.
Doſt thou not deſpiſe to be curbed by the word, to be bitted by reproof, wouldſt thou not rather be free; God caſteth in good motions into thy heart, and thou caſteth them out, and they vaniſh; God pu… in good purpoſes into thy heart, but thou flingeſt them off, and doſt not fulfil… …hem, like a wild horſe that flings off … rider. Thou canſt not be croſt a little but preſently thou art wild with choller and anger; thy fleſh and blood cannot endure it, and doſt thou yet ſay that thou art broken in heart? no, no; thou waſt born a wild Aſſe Colt, and ſo thou art ſtill. Thou wert borne a wild olive, and ſo thou art ſtill. Thou was never yet broken in heart, never yet broken from ſin; if thou wert broken from thy wildneſſe, then every exhortation would tame thee; then thou wouldſt be glad to bee reprooved, and controuled by the word; Thou wouldſt leap at every commandement, were it never ſo ſtrict, But if thou count it preciſeneſſe and too much ſtrictneſſe to be holy amd zealous, I ſay thou art yet but a wild colt. Oh my brethren we have many amongſt us who are like Iſhmael, who was a wild man, Gen. 16. many wild men, who pray wildly, and thinke wildly, and heare wildly; their hearts are wild gadding hearts; while the word is preaching, they follow their own imagnations.
Dareſt thou venture upon any ſin againſt the Goſpell of Chriſt, and dareſt thou live in it till thou art a wicked Bedlam, The Pſalmiſt brings all ſuch in as if they were mad Bedlams, ſaying; why doe the heathen ſo furiouſly rage, &c. Chriſt would have bound them, but they forſooth were too wild; they would not be bound; but ſay they let us break his bonds, and fling off his cords: they will not bee bound to ſuch ſtrictneſſe dareſt thou ſweare and lie and covet, and be drunk, &c? alas man man thou art in a mad vaine. Dareſt thou break the ſabbath; live in thy luſts, &c. a fury hath taken thee, thou art a mad man; God muſt breake that wild heart of thine, elſe thou canſt not be tamed, it may be thou art bridled from ſin; but doſt thou bridle thy ſelf; if not, thou art wild for all the bridling thou haſt: you never ſaw a horſe bridle himſelf; no, no; it is wilde, peradventure thou doſt bridle they ſelfe when thou art not much tempted; but if thou beeſt broken in heart, thou wilt refraine all provocations whatſoever. I will keep my mouth, &c. Pſal. 39. 1. while the Devill was before him, as Hierom expounds it, or while Shimei was before him to tempt him with wicked reproaches and diſgrace full ſpeeches, as Baſil and Theodoret expoound it, then would David keep his tongue as with a bridle when he was greatly tempted to ſin. Here then is all the triall; canſt thou bridle thy ſelfe from ſin when thou art tempted to ſin? if thou bee broken in heart, thou canſt; but if thou canſt not, thou art wild unto this day. The wild beaſts are tame enough till a prey comes before them, and ſo thou maiſt be tame when temptations are down; but art thou tame when a temptation is before thee. This is a ſecond ſigne of brokenneſſe of heart if thou bee broken from thy wildneſſe.
Thirdly, if thou bee broken in heart, then thou art broken from thy pride, and thou wilt ſtoop to Gods word in all things. A broken heart is an humble heart, I dwell with him ſaith God Eſay. 37. 15. pride is the root of all ſin; what is the reaſon that any dare ſin, but becauſe they think better of themſelves in their ſins then they do deſerve? for did a man but thinke he were accurſed and a damned wretch in ſinning againſt God, be durſt never ſin, or did a man feele that every ſin makes a man filthy; yea more filthy then a toad; did a man feele his owne damned condition, he durſt not live in ſin? a man thinkes better of himſelfe then hee deſerves whenſoever he ſins againſt God. Heare and give care and be not proud, for the Lord hath ſpoken it, Jer. 13. 15. If the Lord ſpeake, and thou doe not heare and obey, thou art proud, Oh but I am not proud, then thinkeſt thou, for I will heare the pooreſt body in the ſtreet when they ſpeake to me; yea and I will and do give the wall to my betters, wilt thou ſo? wilt thou give man the wall and take the wall of God? is not this pride? ſweare not ſayes God; yet thou wilt take the wall of that commandement, and ſweareſt. Let not the Sun go downe upon thy wrath ſayes God; thou takeſt the wall of that commandement too; and canſt remember an ill turn, a monethmonth after, ſo, &c. This is execrable and abominable pride. Thou ſeekeſt after thy profits and pleaſures more then after the glory of God. I cannot live elſe, ſayes one; I cannot be merry elſe, ſayes another; and I muſt tell a lie now and then, and muſt ſuffer bouſing and ſwearing in my houſe, or elſe I cannot live. Thou proud wretch, what muſt thy mirth and thy credit perke above the commandement of Chriſt? The wicked through the pride of his countenance will not ſeeke after God, Pſal. 10. 4. It is wicked pride indeed when thou ſeekeſt thy ſelfe more then God. I tell thee the word hath not broken the heart untill it hath broken the neck of this pride of thine; never tell me that thou art not proud in thy apparell; if a ſervant goe never ſo meanly in apparell, yet he is proud if he obey not all his Maſters lawfull and good commandments, never tell me thou boweſt to God or thou kneeleſt in prayer to God; cluck & crouch, bow and bend thou never ſo much, yet thou art proud, if every corruption of thine will not yeild to every commandement of God; thou art not broken in heart; for if thou wert broken in heart thou wouldſt ſtoop to all Gods commandements. Doſt thou mock at preaching, &c. tuſh, thou wilt not be ſo preciſe, If ever thou be one of his, thou wilt not only obey him, but alſo be circumſpect in all thy obedience; nay if thou be broken in heart, thou wilt not only ſtoope to every commandement of God, but alſo count it thine honour and glory, though it be the meaneſt office in his ſervice. Thou art my glory ſayes David, David that was broken from his pride, counted it his glory to obey God, his glory to ſerve God, yea his glory to be reproached for his ſake, Thou art not broken in heart till thou count it thine excellency to ſerve We uſe to ſay ſuch a ones excellency is in his learning or wit, &c. but he is too preciſe and too holy as if it were not a mans excellency to be pure and zealous, and to ſerve God: But I tell thee if thou count it not thine honor to be forward for God, and to be nicknamed for Chriſt, thine excellency to lie in this that thou art godly and heavenly, thon art a proud fool; when John Huſſe was to write upon the Epiſtle of Saint Iames, he counted it ſuch an high office of dignity that he was confounded at his owne indignity, ſaying unto God, Hei mihi laudare to contremiſco; he counted it ſuch an honour to doe any thing for God that he was aſhamed at his owne vildneſſe. O my brethren God is called the excellency of Jacob; it was not their valour nor wiſedome, but this was their excellency, that God was their God; thy riches are proud riches if thy excellency lie in them more then in God; if thou doſt not go about every commandement as thine excellency, thy obedience is proud. This is a third ſigne of a heart brokeu from ſin if it be broken from its pride.