A Broken Spirit Gods Sacrifices, Sermon
A Broken Spirit, Gods Sacrifices: OR The gratefulneſs of a broken SPIRIT unto GOD.
PSAL. 51. 17.
The Sacrifices of God, are a broken Spirit.
THis day we are come together to afflict our ſouls and mourn before the Lord, becauſe the heavens have now for divers moneths together ſo ſadly mourned upon the Land in extraordinary dearth-threatning ſhours: Theſe exceſſive ſhou…s and judgement of rain, were firſt gendred and occaſioned by the poyſonfull vapours of our ſins, and the ſins of the Land, that have aſcended and been multiplyed before the Lo…d: One ſucceſsfull and approved remedy againſt both ſin and judgement… is, To lay our ſelves low before the Lord with penitentiall brokenneſſe of ſpirit: and this brokenneſſe is the peculiar ſubject of this Text, Oh that our God would break our hearts like Davids heart in the conſideration of it.
The Pſalm may be juſtly ſtiled Davids Recantation: How doth he bleed and melt for his bloody ſins? This ſweet ſinger of Iſrael (as he is ſtiled) never prayed and ſung more melodiouſly and pathetically, then when his heart was broken moſt penitentially: as the birds in the ſpring tune moſt ſweetly, when it rains moſt ſadly; or as ſome faces appear moſt oriently beautiful, when they are moſt inſtampt with ſorrow.
In this Pſalm are Principally conſiderable, the Title and the The cohe…ence of the words with the context.ſubſtance of the Pſalm.
1. The Title prefixed (which is here as the Contents of a book, as the Key of the Pſalm) contains, 1. The inſcription of it, To the chief Muſician, or to the maſter of the muſick. 2. The Primary, or inſtrumental Cauſe of it. Viz. DAVID; He ingenuouſly takes the ſhame of his ſin upon his own face. 3. The Occaſion of the Pſalm, which is twofold: viz. 1. DAVIDS Iniquity, and 2. NATHANS Miniſtry waking his ſecure conſcience out of it. When Nathan the Prophet came unto him after he had gone in to Bath…heba. The ſtory is fully laid down in 2 Sam. 11. & 12. Chapters.
2. The Subſtance of the Pſalm it ſelf; wherein conſider, 1. The nature or kind of it; ſo it is a…n. Anno…. in loc.Pſalmus foreign a Praying Pſalm. 2. The ſcope or end of it, principally to implore Gods free grace and favor in the pardoning and purging of his ſin, and the more plenary ſanctifying and comforting of his ſin-afflicted heart, as is evident in the Current of the Pſalm: Whence its very clear. 1. That the beſt of Saints may foully fa…l. 2. That the Saints foully falling ſhall yet penitentially riſe again. 3. That when they riſe after their relapſes, they are embittered againſt their own ſins moſt impartially, they deal with God in their Repentance moſt ingenuouſly and ſincerely.
3. The branches or parts of this Prayer, which are chiefly two, viz. Petition for himſelf who by Murder and Adultery had off…ed, Verſe 1. to 18. And Supplication for the Church of God, which by his fal might be ſcandalized and endangered, V…ſe 18, 19.
For himſelf he beggs Reſtauration, by Arguments drawn▪
1. From himſelf, moſt ſeriouſly and ſincerely repenting, Ver. 3. to 13.
2. From others who might be involved in like offences, whom upon ſuch his experience of divine favor, he ſhould be enabled feelingly to inſtruct in the ways of God and myſteries of Converſion; Then will I teach tranſgreſſors thy wayes, and ſinners ſhall be converted unto the, Verſe 13. Then I that have been a Pati…nt, ſhal become a Phiſitian to other ſin-bruiſed ſouls: Then I that have had my bones thus broken by my fall, ſhal help to bind up the broken bones of others.
3. From Gods own glory, which upon ſuch beams and diſcoveries of grace would be rendred moſt illuſtrious, 1 Partly in his thankeful publiſhing of Gods praiſes for mercies received, Verſe 14, 15. 2 Partly in his dutiful ſacrificing and rendering unto God, not ſo much the carnal typical ſacrifices of the Law, which were not the things wherein God did reſt, Verſe 15, 16. But the ſpiritual and true ſacrifices of a broken and contrite ſpirit, which were the ſacrifices of Gods delight, in the words of the Text, ver. 17. The Sacrifices of God are a broken Spirit, &c.
Having thus led you to the Words, lets-view the treaſure comprized in them, they ſet forth, The ſingular gratefulneſſe of true broken-heartedneſſe. Here are two Propoſitions Emphatically diſcovering this; 1. Affirmatively, ſhewing in what high account a broken ſpirit is with God, The ſacrifices of God are a broken ſpirit. 2. Negatively, diſcovering what diſ-reſpect or unkindneſſe a broken heart ſhall never finde with God, A broken and contrite heart O God thou wilt not deſpiſe. Both Propoſitions are for ſubſtance one and the ſame, but doubled (like Pharaohs Dreams) more infallibly to aſſure us of the certainty thereof: and therefore in the handling of the firſt propoſition we ſhal in effect have the ſenſe of both.
In the Affirmative propoſition you have firſt the ſubj…ct, A broken Spirit. Secondly the Predicate affirmed of this ſubject, that it is the ſacrifices of God. The copula knitting both together is not expreſſed in the Hebrew text, but muſt neceſſarily be ſupplyed to make up the ſenſe perfect [is, or, are] therefore here the word [are] is put in a different character.
Now for clearing the ſenſe of this Propoſition theſe things are a litle to be opened: Viz.
1. What is here meant by the word Spirit?
2. What is intended by a broken ſpirit?
3. In what ſenſe we are to underſtand that ſuch a broken ſpirit is the ſacrifices of God.
Firſt, By the word [ſpirit foreign] the Scripture is wont to poin… out to us many ſ…veral things: If any word in the Old or New Teſtament be of multifarious ſignification, certainly this word ſpirit is one. But as to this place, by Spirit here underſtand. Firſt, Not the regenerate part in a child of GOD, in whom ſpirit ſtands oppoſed to flesh, Grace to ſin. The ſpirit luſteth againſt the flesh and the flesh luſteth againſt the ſpirit Gal. 5. 17. See alſo Ioh. 3. 6. For in this place brokenneſſe and contrition is rather a ſpark of that Regenerate part, and part of the new man, ſubj…ctively inherent and ſeated in the ſpirit here ſpoken of, as the Receptacle of it. Secondly, Nor the intellective part, as diſtinct from the ſenſitive, and from the corporeal part of man; as the Apoſtle makes the diſtribution;—that your whole ſpirit, and ſoul, and body be preſerved blameleſſe—1 Theſ. 5. 23. As Calvin bQuod autem ſequitur, it a explico cum doctiſ…mo intetprete, ut quod in genere dictum erat, per partes explicetur. Mentem igitur Paulus Spiritus appellatione ſignificat, illud nempe foreign in quo nativa praecipua labes neſt, Animam vero reliquas inferio…es facultates. non quaſi duae ſint animae, ſed quod …uo more Paulus functiones unius ejuſde…que animae diſtribuat, cujus etiam alicubi tres ſacultates commemorat, ut diximus Eph 4. 17. Corporis d…nique nomine ſatis conſtat animae domicilium ſignificari. B…z. in loc.Beza and others obſerve. Which ſpirit is elſewhere ſtiled the ſpirit of the mind. For though the Intellective part, as ſome of the cEſtuis in Diſtinctionem 16. lib. 4.ſchoolmen think, be the more ſpecial ſubject of this brokenneſſe, yet cannot the ſenſitive appetite beſecluded, yea the body it ſelf cannot but ſympath z… and become broken when the heart and ſpirit are broken. Thirdly, But here underſtand the heart or ſoul of man principally, which is the moſt proper receptive ſubj…ct of this penitential brok…nneſſe.
Secondly, By foreign A Broken ſpirit] thus conceive in general; dRadix foreign proprie ſignificat, fregit, ſicut fi anguntur ligna Exod. 9 v 26: Off. Exod. 12. v. 46. Vaſa teſtacea Levit. 6. v. 28. Statuae 2 King. 11. v. 19 &c. …xx. plerumque redd derunt per foreign oppreſſione ſe… depreſſione contuſus eſt foreign, Iſa. 67. verſi…. 15. foreign humilis foit, humilia…us eſt. foreign humilis Spi… &c. …x quibus omnibus patet, contritionis nomme metapho…ice …ligi fi actionem & …ſſionem cordis, verum ac ſerium dolorem, quo vis & robu… cordis vel…ti conteritu…, ſicut per morbos robu… corporis. Quidam metaphoram deſumptam elle dicunt a vaſe teſtaceo quod in minutiſſima fracta redigitur▪ Pſa. 31. v. 13. Iſa. 30. v. 11. …er. 19. v. 11. Alij ab oſſibus quae ſubito lapſu in plura fragmenta diſſiliunt, ut beſt…a…um dentibus aſſula…im comminuantur, Pſa. 38. verſi…. 33. Iſa. 38. v. 13. Oſ…. 6, v. 5. Ger…ard in loc. com. Tom. III. De P…itent. c. 11. Sect. 1.It is a metaphor from …orporal things, as from an Earthen veſſel, a tree, the bones or body of a man, or the like, which are properly liable to be broken, and (that I may here allude to the Hebrew word here uſed) shivered-topieces: The ſpirit cannot be ſ…d to be Broken properly, but alluſively, metaphorically, when for ſin &c. it is humbled, as in Manaſſes, 2 Chron. 33. 12. It is pricked and wounded, as in Peters hearers, Act. 2. 37. it is ſoftned and melted, as in Joſiah, 2 Chron. 34. 27. it is in bitterneſſe, as in thoſe intended in Zech. 12. 10, 11. &c.
More particularly here underſtand by brokenneſſe of ſpirit,
1. Not a meer natural brokenneſſe and tenderneſſe, which ariſeth from the tender temper and conſtitution of the heart and eyes by Nature, which is in ſome more, ſome leſſe; whence they are ready to receive impreſſions of griefe, and to make Expreſſions in tears, upon occaſion of any pathetical objects: This being but a fruit of Nature, cannot be the ſpiritual ſacrifices of God, acceptable unto him.
2. Not a meer worldly Brokenneſſe and grief of Heart, ariſing from ſome worldly ground or occaſion, &c. Such as Jacobs grief for Joſeph ſuppoſed to be torn in peeces, GEN. 37. 33▪ 34, 35. Of David for Abſalom, … SAM. 18. 33. Of Rachel for her children, MAT. 2. 18. As ſtreams of water wil not aſcend higher then the fountain head whence they firſt tooke their riſe: ſo theſe ſtreams of worldly contrition, ariſing meerly from a worldly Principle, can never aſcend higher then the world; and in fine the ſorrow of the world worketh death, 2 Cor. 7. 10.
3. Not any formal fained eThus one diſcriminates betwixt the Elect and Reprobate in this point. Electi Ex ſenſu peccati, iraeque dei apprehenſione ſpiritus ſancti ductu, volentes conſugiunt ad deum, ut in Davide, Jobo, aliiſque …idere eſt. Reprobi vero ut Cain compuncti deſperant, dicentes major est iniquitas noſtra, quam vt ſuſtinere poſſumus; aut hypocritae ſeſe proſternunt ut Achab, aut deſperabundi ſibi mortem conſciſcunt, ut Achitophel, Judas, Ne…o, Diocletianus, Chriſtianorum perſecuto…es atrociſſimi; vel intus contremiſcunt ut Caligula aut toto corpore concutiuntur nullum petentes remedium, ut Baltaſsa…, qui viſo digito in pariete ſcribente ita fuit conſternatus, ut concuſſis genibus vacillaret. Joan. Malcolmi Comment. in Act. 2. 37.hypocritical brokenneſs for ſin, wch comes neereſt to true Penitential brokenneſs, and is the livelyeſt ſh…dow or picture of it, but no more: whereby a man may be firſt Convinced mightily of his ſin committed: Secondly, Wounded and afflicted in Conſcience deeply upon ſuch conviction: Thirdly, Even forced voluntarily to confeſs the ſin publickly before others for which he is perplexed: Fourthly, Brought to make ſome outward Satisfaction by Reſtitution of diſhoneſt gain: Fifthly, And at laſt through extremity of anguiſh and horror of conſcience be ſo ſwallowed up of utter deſpair, as to make away himſelf. All theſe were found in Iudas, who yet never found a true Brokenneſſe of ſpirit, Mat. 27. 3, 4, 5. But the God of Truth delights only in Truth and ſincerity, abhorrs Hypocriſy.
4. But here underſtand only a true, gracious, p…nitential brokenneſſe of heart for ſin, when the heart is kindly pricked, melted, humbled, and in bitterneſſe for ſin, and finding no reſt nor remedy in it ſelf, nor in any created comfort, makes out only to Gods favor in Jeſus Chriſt for ſupport and eaſe: This is a proper fruit of that ſweet Spirit of grace promiſed Zech. 12. 10, 11, 12. This is that godly ſorrow that worketh repentance not to be repented of, 2 Cor. 7. 10. This is for ſubſtance, that Repentance unto life, Act. 11. 18. or an eminent branch thereof: And this was that Brokenneſſe of ſpirit which was upon David in p…ning this Pſalm, which he declares to be the acceptable ſacrifices of God, Verſe 17.
This brokenneſſe of ſpirit in a child of God, may be conſidered either as it is▪
1. Habitual: viz. That habit of brokenneſs, tenderneſs &c. which is infuſed into the heart of the Regenerate at firſt converſion, which is called in the New Covenant an heart of fleſh, Ezek. 11. 19. & 36. 26. The heart of ſtone noting that habitual hardneſs that is in carnal men: The heart of fleſh, that habitual ſoftneſs and brokenneſs that is in ſpiritual men.
2. As it is Actual; viz. That exerciſe of brokenneſs and tenderneſs of heart for ſin upon juſt occaſions, as David reduced his brokenneſs into act upon his fall, &c. That is a brokenneſs impreſſed on us, this a brokenneſſe expreſſed by us.
3. In what ſenſe is ſuch a broken ſpirit here stiled The 3.S…crifices of God?
Anſ. This phraſe foreign The ſacrifices of God] may bear a double interpretation; viz. either firſt As denoting the ſingular excellency of this ſacrifice of a broken heart: For its uſual in the Hebrew tongue to add the name of [God] to a thing, to ſet out the excellency thereof; as, the Mountains of God, i. e. exceeding high Mountains, Pſa. 36. 6. Cedars of God, i. e. moſt tall Cedars, Pſa. 80. 11. Rivers of God, Pſa. 65. 10. Wraſtlings of God, i. e. Great Wraſtlings, Gen. 30. 8. Harps of God, Rev. 15. 2. &c. ſo here Sacrifices of God, i. e. moſt choyce, excellent Sacrifices. Or ſecondly As ſignifying the peculiar gratefulneſſe and ſingular acceptableneſſe of this ſacrifice to God, above all the typical ſacrifices of the Law, none of them all pleaſe God ſo wel as the broken and contrite ſpirit, this to God is the Sacrifice of ſacrifices. Now this latter ſeems to be moſt clearly here intended.
1. Partly becauſe a broken heart is here oppoſed to all Ceremonial ſacrifices Verſe 16, 17. Theſe God neither deſires nor delights in, in compariſon of a broken heart and Spirit.
2. Partly becauſe this broken heart is here c…lled emphatically not only the ſacrifice of God in the ſingular number; but the ſacrifices of God in the plural, to note that this fSacrificia dei] Poſtquam Sacrificiis detraxit propitiandi Dei virtutem, quam falſo affinxerant Judaei, nunc dicit, Etiamſi nihil praeter Cor contritum & humiliatum aſterat, hoc Deo abunde ſufficere; quia unum hoc exigat a peccatoribus ut dejecti & proſtrati, miſericoid am implorent; neque fruſtra plurali numero uſus eſt, quo melius exprimeret poenitentiae Sacrificium, pro omnibus unum ſufficere. Si dixiſſet honi odoris eſſe hoc Sacrificii genus promptum fuiſſet Iudaeis cavillari, alias tamen eſſe ſpecies quae non minus deo placerent. Sicut videmus hodie Papiſtas, ſua opera dei graciae miſcere, negratuita ſit peccatorunt remiſſio; Conſulto itaque David ut omnia ſatisfactionum commenta excluderer unicum ſpiritus dejectionem, quaecunque deus probat ſacrificia in ſe complecti aſſeruit? Et quum ſacrificia Dei nominat, videtur oblique mordere hypocritas, qui ſuo tantum arbitrio Sacrificia eſtimant, dum ad propitiandum deum valere arbitrantur. Calv. in Pſ. 51. 17.one Sacrifice of a truly broken heart hath in it the gratefulneſſe of all ſacrifices: with this one, God is better pleaſed, then with all others forementioned.
3. Partly becauſe it is ſaid by way of exegetical amplification in the latter part of this 17. Verſe, A broken and contrite heart, O God, thou wilt not deſpiſe, which ſeemes to bee a foreign leſs being ſpoken then was intended; thou wilt not deſpiſe i. e. thou wilt highly eſteem and account of it, it wil be moſt acceptable with thee. The words thus explaned, this Doctrinal Propoſition is evident in them. Viz.
A truly broken ſpirit is a moſt pleaſing and acceptable ſacrifice Doct. 1.unto God.
A broken ſpirit is not only grateful to the Saints themſelves, refreſhing both their ſouls and the ſouls of others, as a ſeaſonable April ſhower doth the graſs; nor only delightful unto the very Angels of heaven, There is joy in the preſence of the Angels of God, over one ſinner that repenteth, more then over ninety and nine juſt perſons that need no repentance, Luke 15. 7. 10. Upon which ſaith BERNARD, Delicia Angelorum ſunt lachrymae poenitentium, The tears of Penitents are the delights of Angels▪ But (which is moſt of all) a broken ſpirit is the delight of God himſelf, his moſt grateful ſacrifices. This may be evidenced chiefly two ways. 1. foreign That it is ſo. 2. foreign Why it is ſo.
1. For the firſt, the foreign That this is ſo: viz. That a truly 1.broken ſpirit, is a moſt pleaſing ſacrifice unto God, may be cleared upon many Conſiderations.
1. A broken ſpirit is ſo pleaſing to God, that he prefers this one alone to all Ceremonial ſacrifices, and external Rites under the Old Teſtament whatſoever; gHolocauſtis non delectaberis] Nihil ergo offeremus? Sic veniemus ad deum? & unde illum placabimus? Oſter; ſane in te habes quod …ſteras▪ Noli extrinſecus th…ra comparare; ſed dic in me ſunt deus vo…a tua, quae redd… laudes tibi. Noli exti inſecus pecus quod mactes inquirere, habes in te quod occidas. Sacrificium deo, &c. Auguſt. Enarrat. in Pſa. 50.For thou deſireſt not ſacrifice, elſe would I give it: thou delighteſt not in burnt-offering: The Sacrifices of God are a broken ſpirit—Pſa. 51. 6, 17. There were many ſacrifices under the Old Teſtament, The Burnt-offering, the Sin-offering, the Meat-offering, the Drinkoffering, the Dayly Sacrifice &c. And theſe ſacrifices were not only preſcribed of God, but alſo in their kind and ſeaſon accepted alſo of him, as 2 Sam. 24. 25. 1 Kings 18. 36, 37, 38. Notwithſtanding God looked more at a penitential broken heart, then at all thoſe. Therefore he ſaith elſwhere, Rent your hearts and not your garments, Joel 2. 13. And no wonder: For 1. Theſe were but outward Sacrifices, This of a broken ſpirit is inward. 2. Thoſe were of dead creatures, dead beaſts, &c. this of living men. 3. Thoſe Typicall, this Reall. 4. Thoſe would be of acceptance with God, but for a Seaſon, till the incarnation of Chriſt, Heb. 10. 5, 6, 7, 8, 9. this will be gratefull to God, for ever, both under Old and New Teſtament.
2. A broken ſpirit is ſo pleaſing to God, that God highly 2.preferres it before all meer morall performances, or Phariſaicall perfections whatſoever: This is conſpicuous in that eminent Parable of the Phariſee and Publican, Luk. 18. 10. to 15. where are remarkable, 1. The Devotion they performed, they both went into the Temple to pray. 2. The manner of their performance, The Phariſy was upon tiptoes with God, Negatively diſclayming a manifold guiltineſſe, God I thank thee that I am not as other men are, extortioners, &c. he borrowes Gods name, pretending to thank him, intending to praiſe and appla…d himſelf. Affirmatively, aſſuming to himſelf a manifold vertuouſneſſe, I faſt twice in the weeke, &c. But the poor Publican performeth his Devotion in a farre other manner, he ſtood a farre off, as afraid to draw neere into the preſence of God: he would not ſo much as lift up his eyes to heaven, as unworthy to look towards Gods glorious habitation: he ſmote upon his breſt, as ſore broken and diſpleaſed at himſelf for his own o…ences; and ſaid, God be mercifull to me a ſinner, as apprehending no ſufficient remedy, againſt his deep ſinfull miſery, but only divine Mercy. Thus the Phariſy wholly exalted himſelf, the Publican wholly debaſed himſelf: The Phariſy only praiſed himſelf, the Publican only diſpraiſed himſelf: The Phariſy only juſtified himſelf, the Publican only condemned himſelf, 4. But in the cloſe, ſee the teſtimony of Chriſt touching their acceptance, I tell you this man went down to his houſe juſtified rather then the other hImpropria eſt comparatio: ne que enim quaſi communis ambobus ſit juſtitia, Publicanum Chriſtus tantum gradu aliquo prefert; ſed intelligit eum gratum …uiſſe deo, quum Phariſſaeus in totum rejectus fuerit. Calv. in loc.i. e. juſtified and not the other. Oh how happy are they that partake of Gods juſtification, Pſal. 32. 1. 2. To be juſtified of God is a fruit of his higheſt acceptation. This acceptation was the Priviledge of the broken-hearted Publican, when the cracking Phariſee with all his morall and legall perfections, without true Contrition, was rejected.
3. A broken ſpirit is ſo pleaſing to God, that God hath 3.a peculiar and eſpeciall reſpect therunto. Thus ſaith the Lord, The heaven is my Throne, and the earth is my foot-ſtoole, where is the houſe that ye build unto mee? and where is the place of my reſt? For, all thoſe things hath mine hand made, and all thoſe things have been ſaith the Lord: but to this man will I looke, even to him that is poore and of a contrite Spirit, Iſai. 66. 1, 2. God lookes upon him that is of a poore and contrire ſpirit, not only with a look of bare intuition, for ſo he lookes upon both the evill and the good: but with a look of ſmiling favour and acceptation, called the lifting up of the light of his countenance, Pſal. 4. 6. now where God thus lookes, he likes, he notably loves. So its ſaid, God had reſpect to Abel and to his offring, Gen. 4. 4. i. e. God approoved it, accepted it, was well-pleaſed with it. Thus God reſpects and accepts a broken-heart. How great reſpect had God to Joſiah and his brokenneſſe of heart, ſaying, Becauſe thine heart was tender, and thou didſt humble thy ſelf before God, when thou heardeſt his words againſt this place, and againſt the inhabitants thereof, and humbledſt thy ſelfe before me, and didſt rend thy clothes, and weep before me, I have even heard thee alſo ſaith the Lord, 2 Chron. 34. 27, 28. How great reſpect had God to King Manaſſes, (that Monſter of wickedneſſe,) & to the brokenneſſe of his ſpirit, for when he was in affliction, he beſought the Lord his God, tOr, foreign He ſubmitted himſelfe exceedingly.and humbled himſelf greatly before the God of his fathers: And prayed unto him, and he was intreated of him, and heard his ſupplication, and brought him again to Jeruſalem into his Kingdome, 2 Chron. 33. 12. 13. In a word what reſpect had Chriſt to the penitent womans brokenneſſe of ſpirit, when he ſo commends her entertainment of himſelf with Tears, waſhing of his feet with them, wiping them with the haires of her head, &c. before the Phariſies entertaining of him with all his dainties and Complements, Luk. 7. 36. to the end. Now all this reſpect which God ſo peculiarly manifeſts to brokenneſſe of ſpirit, makes it cleare that a broken ſpirit, is Gods moſt gratefull Sacrifice and delight.
4. A broken Spirit is ſo pleaſing to God, That he rankes a broken ſpirit, a tender fleſhy heart, a ſpirit of mourning, &c. 4.among the rareſt expreſſions of his ſpeciall grace and favour promiſed to his Church: Therefore where God promiſeth, To be to his people a little Sanctuary in the Countries where they ſhall come—Their gathering again,—The Reformation of the Land—Oneneſſe of heart—Newneſſe of ſpirit, &c. he addeth, And I will take the ſtony heart out of their fleſh, and will give them an heart of fleſh—Ezek. 11. 16. to 21. And elſewhere, after other promiſes God ſaith, Then will I ſprinkle cleane water upon you, and ye ſhall be clean, from all your filthineſſe and from all your idols will I cleanſe you. A new heart alſo will I give you, and a new spirit will I put within you, and I will take away the ſtony heart out of your fleſh, and I will give you an heart of fleſh, Ezek. 36. 24, 25, 26. &c. yea when thoſe Evangelicall bleſſings are promiſed to the Houſe of David and inhabitants of Jeruſalem, The ſpirit of Grace and of Supplication; it is added, And they ſhall look upon me whom they have pierced, and they ſhall mourne for him, as one mourneth for his only ſon, and ſhal be in bitterneſſe for him as one that is in bitterneſſe for his firſt borne, &c. Zech. 12. 10. &c. Where, brokenneſſe of Spirit for the ſins that broke and pierced Chriſt, is expreſſed under the notions, of Mourning as for an only ſon, of being in bitterneſſe as for a firſt borne; of great mourning as of Hadadrimmon in the valley of Megiddo, where good Joſiah was ſlain.—Now why ſhould this brokenneſſe of ſpirit be thus ranked among Gods choice promiſed bleſſings, if the Lord had not choyce thoughts and account thereof?
5. A Broken ſpirit is ſo gratefull to God, That himſelfe 5.undertakes it to be the peculiar Phyſitian to heale, bind up, revive, and comfort poore broken hearts and bleeding ſoules. He healeth the broken in heart, and bindeth up their wounds, Pſal. 147. 3. He bottles up their teares, and their ſighing is not hid from him. He dwels in the high and holy place, with him alſo that is of a contrite and humble ſpirit; but to what end? To revive the ſpirit of the humble, and to revive the heart of the contrite ones, Iſai. 57. 15. Griefe and ſorrow kills, joy and comfort revives. Its true God ſometimes ſets off the beauty of his own ſweet Comforts, by the darkſome ſhadow of trouble of ſpirit and broken bones inflicted upon us; he caſts down, that he may lift us up: he cruſheth, that he may conſolate us: yea he kills us, that he may more gratefully revive us; as one ſaid.
Dejicit, ut relevet: premit, ut ſolatia praeſtet:
Enecat, ut poſſit vivificare Deus.
Still the ſcope and intendment of God is the ſwathing up of broken bones, the ſweetning of the embittered ſpirits of his people. This the very office of Jeſus Chriſt himſelfe, The Lord hath annointed me to preach good tidings unto the meek, he hath ſent me to bind up the broken-hearted,—to comfort all that mourn. To appoint unto them that mourn in Sion, to give unto them beauty for aſhes, the oyle of joy for mourning, the garment of praiſe for the ſpirit of heavineſſe, Iſai. …. 1, 2, 3. Compared with Luk. 4. 18. k…ices la…, quas beniguae manus condi…s abſtergunt: & beati …uli qui in t…, liquefie …el…gerunt, quàm … ſuperb…, qu… omne ſub…e vider…, …uam ava…it…ae & petul…ntiae …u lati. Bern. de Contemp. mundi.Happy teares which Chriſts hand ſhall wipe oft: happy wounds, which Chriſts blood ſhall cloſe again; happy brokenneſſe of heart, which Chriſt ſhall bind up, &c. behold how God, how Chriſt loves a broken heart.
6. Finally a truly broken ſpirit is ſo acceptable to God, That he is pleaſed to ſelect and ſingle out the broken heart, 6.the poore and contrite ſpirit, for his peculiar habitation, and for the place of his reſt. Where is the place of my reſt? ſaith God. Himſelf anſwereth, To this man will I looke, even to him that is poore and of a contrite ſpirit, as if he ſhould ſay, here is my reſt, here will I place mine eye and heart, here will I repoſe my ſelf and dwell, Iſa. 66. 1. 2. But more clearly, elſewhere; Thus ſaith the high and lofty-one that inhabiteth eternity, whoſe nam… is holy, I dwell in the high and holy place, with him alſo that is of a contrite and humble ſpirit, Iſai. 57. 15. God will not dwell with the proud, hard, impenitent, unbelieving heart, yet will dwell with the contrite and humble ſpirit: What? God dwell there? how deare is ſuch a heart to God? It is not ſaid Saints or Angels ſhall dwell with ſuch, though they are ſweet companions: Not Peace, Joy, Comfort, Life, Grace, Holineſſe, Happineſſe, &c. ſhall dwell there, though theſe are deare delights, able to change the blackeſt midnight into a ſmiling morning, a very Priſon into a Pallace, and the vale of the ſhadow of death, into a mountain of life and joy: But i…s ſaid, that the High and Lofty One that inhabits eternity, will dwell with him that's of an humble and contrite ſpirit. Oh how doth the higheſt God deſcend, how doth the loweſt heart aſcend in ſuch an inhabitation! The broken heart ſaith with the Centurion, Lord I am not worthy thou ſhouldſt come under my roofe; much leſſe that thou ſhouldſt dwell there.
11. Thus much of the foreign, That a broken ſpirit is a 11.moſt pleaſing Sacrifice to God. Now paſſe we to the ſecond particular, the foreign, Why a truly broken ſpirit ſhould be ſo gratefull Sacrifices to God? This may be opened both Negatively and Affirmatively.
Negatively, this gratefulneſſe of a broken ſpirit, ariſeth not from any merit, or any degree or ſhadow of merit that may be imagined to be lQuod contritionem attine…, noseam in poen…tentiâ verâ neceſſariam ſtatuimus—modo & dolorem illum o… peccata ſecundum Deum intelligamus, & prope…catis ſatiſfactorium non agnolcamus: Gratiae enim Dei, non contritioni attribuenda eſt peccatorum remiſſio. Ut Gloſſa de Poenitent diſtinct. 2 c 1. contra Concil. Tridenum definiuonem Seſſ. 14. c. 4. rectè expoſait. Synopſi pur. Theol Diſp. 32. §. ….in a broken ſpirit, (as the Popiſh merit-mongers do commonly ſuggeſt when they treat of this Theame of brokenneſſe of heart.) For though ou… heads were waters, and our eyes fountains of tears, Jer. 9. 1. Though wee ſhould eat aſhes as bread, and mingle our drinke with weeping, Pſal. 102. 9. though all the night long we ſhould make our bed to ſwim, and water our couch with tears, Pſal. 6. that our eyes were dim with griefe, our cheeks furrowed with ſorrow, and our very moyſture turned into the droughts of Summer, Pſal. 32. 4. yet when all's done, we are but unprofitable Servants, what have we done more then duty? nay for ground, manner, and end of all our penitentiall mournings for ſinne, doe we not come ſhort of duty? alas for us, ipſae Lachrymae ſunt Lachrymabiles &c. we had need to weeep over our teares, ſigh over our ſobs, mourne over our griefes, be broken for our brokennnſſe, and to repent over our very repentance; not that theſe duties are performed by us, but that they are performed no better, when we doe our beſt, ſo much fleſh adheres to all. We read of Davids broken bones, but we read not of his merit: mI a…mas ejus lego, ſatisfactionem non lego. A…de P…it. Petri Serm. 46. & …uc. l. …. c. 46. Auguſt. Scra. 1 17. de Temp.we read of Peters bitter teares for his ſin, but we read not a word of their ſatisfaction, that muſt be left for ever to the blood of Chriſt.
Affirmatively, a broken ſpirit is a moſt gratefull ſacrifice to God, becauſe,
1. A broken ſpirit is a ſpirituall ſacrifice. Herein not the 1.bodies or blood of dead bruit-beaſts, but the ſpirit i… ſelfe of …g and reaſonable man, even his very heart and ſoule is ſacrificed to God; (and the ſpirit of one man is better then all the beaſts and earthly creatures in the whole world:) And the ſpirit of man offered, is not his ſpirit as ſtony and carna…, but as broken and ſpiritualized with godly ſorrow and repentance? The ſpirit is the beſt of man, a broken ſpirit is the beſt of ſpirits.
Now God inſiſts much upon the ſpiritualneſſe of his ſacrifices and ſervices, he ſpecially calls for the heart, My ſon give me thine heart, Pro. 23. 26. all the Goſpell-ſacrifices, which are acceptable to God in Chriſt, they are ſpirituall Sacrifices, 1 Pet. 2. 5. living ſacrifices, I beſeech you therefore brethren, by the mercies of God, that ye preſent your bodies a living ſacrifice, holy, acceptable to God, which is your reaſonable ſervice, or, your ſervice according-to-the-Word, Rom. 12. 1. God himſelfe is a ſpirit, and will be worſhipped in ſpirit, Joh. 4. 24. and the more the ſpirit of man is ſpiritualized, the more it becomes both like God, and liked of God.
2. A broken ſpirit is a true and ſincere ſpirit. It doth not 2.hypocritically cover its ſin like Adam, Job. 31, 33. or ſpare any iniquity as Saul did Agag, &c. But like a broken veſſell, lets all runne out, ingenuouſly ſpreads open all its own vileneſſes before the Lord, takes the ſhame of all upon its own face, lets all lye looſe; As water, myre, ſtones, heterogeneals which were inſeperably congealed in a hard bound froſt, yet they all lye looſe when there comes a kindly thaw: ſo the heart that was once congealed in the mire and dregs of ſin, when with penitentiall brokenneſſe it is kindly thawed and diſſolved, ſins that ſtuck faſteſt in the ſoule lie looſe, the ſpirit longs to be rid of them all, as here broken-ſpirited David lamented both originalls and actualls, he ſpares not even his fouleſt and ſhamefulleſt miſcarriages, would be thoroughly purged from all, Pſal. 51. 2. 7. Thus Paul after he became a man of a broken ſpirit, freely rips up his fouleſt enormities, confeſſeth he was a blaſphemer, and a perſecutor, and injurious 1. Tim. 1. 13. elſewhere he ſaith, I verily thought with my ſelf, that I ought to do many things contrary to the name of Jeſus of Nazareth. Which thing I alſo did in Jeruſalem, and many of the Saints did I ſhut up in priſon, having received Authority from the chiefe Priests, and when they were put to death I gave my voice againſt them, and I puniſhed them oft in every Synagogue, and compelled them to blaſpheame, and being exceedingly mad againſt them, I perſecuted them even unto ſtrange Cities, Act. 26. 9. 10. 11. And it is obſerveable how Gods promiſe of an heart of fleſh, is coupledwith the promiſe of ſprinkling clean water upon his people, of cleanſing them from all their filthineſſe and from all their uncleanneſſes, Ezek. 36. 25. 26. 29. An heart of fleſh, and uncleanneſſes, cannot peaceably lodge together; it would ſincerely abandon all: nVerus poenitens de peccatis dolet, & de dolore gaudet. Synopſ. pur. Theol. Diſp. 32. § 35.is in bitterneſſe for all, and taketh pleaſure in that bitterneſſe: Counterfeits not trouble for ſin like the Phariſies with their ſower diſfigured faces, Math. 6. Squeezes not out a few crocodiles tears, &c. but his very ſoule bleeds, and his eye trickles down with teares in ſecret, powring out complaints into the boſome of God, when no eye but his ſees. Ille dolet verè, qui ſine teſte dolet.
Now God calls for uprightneſſe, walk before me and be thou upright, Gen. 17. 1. he loves ſincerity and Truth in the inward parts, Pſal. 51. 6. and Nathaniel is prized and commended of Chriſt for a True Iſraelite indeed, becauſe in him there was no guile, Joh. 1. 27.
3. A broken ſpirit is a gracious ſpirit. Its part of the Grace 3.promiſed in the Current of the New Covenant, Ezek. 11. 19. &c. and 36. 26, 27. &c. its one fruit, and that a Principall one of the ſpirit of grace promiſed, Zech. 12. 10. &c. Conſequently its part of that precious image of God conſiſting in true holineſſe, Eph. 4. 24. and a rich linke of that admirable chain of oThus …unius, and Ainſworth expound this expreſſion vid. utrum que in loc.grace about the Churches neck, Cant. 4. 9.
And therefore God is much taken with a truly broken heart, he cannot chuſe but accept and prize his own Graces in us, love his own image, and the reflexive rayes of his own beauty upon us. Chriſt pathetically profeſſeth to his Church as much; Thou haſt raviſht my heart, my ſiſter my ſpouſe; thou haſt raviſht my heart with one of thine eyes, with one chain of thy neck. The ſmell of thine oyntments is better then all ſpices,—the ſmell of thy Garments is like the ſmell of Lebanon, Cant. 4. 9. 10. 11.
4. A truly broken ſpirit is alſo a believing ſpirit. Faith and repentance are inſeparable twins, bred together in one and the ſame ſanctified womb of the converted Soule. Faith firſt is in us in order of nature at leaſt, but actuall Repentance is apt firſt to appear: as ſap and life are firſt in the root, yet buds leaves and fruit firſt diſcover themſelves in the branches. They ſhall look upon me whom they have pierced: ther'es faith, for with what other eye can they behold Chriſt crucifyed? And they ſhall monrn for him, &c. ther's brokenneſſe of ſpirit reſulting from it, Zech. 12. 10. There is an hard Queſtion in Divinity, whether Faith be not part of Repentance? pSynopſ … Theol. …. § 40.Thus ſome Reſolve, If Repentance be conſidered largely for the whole worke of Converſion, ſo faith is comprized in it: if ſtrictly, ſo it is the cauſe thereof. however they are neerly allyed, Siſter-graces.
Now faith wonderfully pleaſeth God, Heb. 11. 5, 6. hence that we read of ſuch a Catalogue of Faiths Triumphs, and glorious atchievments in that Chap. Faith moſt highly honours God, and God highly honours faith. Faith claſps faſt hold of Jeſus Chriſt, as its peculiar object, and comes into the preſence of God with Chriſt crucified in its Armes, urges his perſon and paſſion, as ſinnes propitiation; Counts all ſelf-righteouſneſſe loſſe and dung, in compariſon of Chriſts righteouſneſſe, Phil. 3. 7, 8. this, this is that which ſo ſingularly pleaſeth God; in as much as the perſon of Chriſt is moſt deare to God, his beloved ſon, Math. 3. 17. the ſon of his love, Col. 1. 13. his only bogotten ſon, Joh. 3. 16. in whom he is well pleaſed, Math. 3. 17. yea in whom his ſoule delighteth, Iſai. 42. 1. and the paſſion of Chriſt, is an odour of a ſweet ſmell to God, Eph. 5. 2. 3. no pillar of moſt fragrant incenſe or perfume, is any way comparable thereunto. Thus brokenneſſe of ſpirit intwiſted with faith, and faith faſt linking it ſelfe to Chriſt, become moſt gratefull unto God.
5. Finally, a broken ſpirit is a ſelf-debaſing ſpirit. Can lay it 5.ſelf low before God, is vile in its own eyes. See this in ſeverall perſons; The Phariſy and the Publican, both of them went up into the Temple to pray, but they went about the ſame work with farre different hearts; The Phariſies was ſtony and unbroken, therefore he only exalts himſelf, cracks and brags of himſelfe, juſtifies himſelf before all others: But the Publicans heart was fleſhy and broken, and therefore vilifies himſelf, dejects, debaſes, and abhorres himſelf, Luk. 18. 10. to 15. See this in the ſelfe-ſame perſons, comparing them with themſelves being found in ſeverall ſtates and conditions. Paul before he was broken in heart, he was alive, Rom. 7. 9. ſtood much upon his native or acquired Priviledges, Phil. 3. 2, 3. &c. but when once he was kindly broken, confeſſes all theſe things to be loſſe, yea loſſe and dung: and counts himſelfe unworthy to be called an Apoſtle, 1. Cor. 15. 9. leſſe then the leaſt of all Saints, Eph. 3. 8. chiefe of Sinners, 1 Tim. 1. 15. now he vailes all his topſayles, ſits down in the duſt. Thus the Prodigall, when his ſpirit became broken, debaſes himſelf exceedingly, Father I have ſinned againſt heaven and before thee, and am no more worthy to be called thy ſon, make me as one of thine hired ſervants, as if he had ſaid, any, even the meaneſt of all relations to thee, is farr too good for me, Luk. 15. 18. 19. Thus the ſinfull woman, when her heart was penitentially broken for ſin, how ſhe debaſes her ſelf; ſhe addreſſes her ſelfe not to Chriſts head, but to his very feet, and there ſhe fals a weeping, and with her tears ſhe waſhes, with the hair of her head ſhe wipes, with her mouth ſhe kiſſes, and with her coſtly oyntment ſhe annoynts his very feet, thought it honour enough for her, and her ſelf exceeding happy, that ſhe might have liberty to performe the very meaneſt and loweſt ſervices unto Chriſt, Luk. 7. 38. Oh an heart thoroughly broken for ſin, is greatly out of conceit with its ſelfe, can lye downe in the duſt at the foot of God, can be as any thing, can be as nothing that God in Chriſt may be all.
Now the Lord greatly prizeth a qSummum eſt, hoc Sacrificium aliis omnibus praeferri à deo, dum fideles vera ſui abnegatione ſic proſtrati jacent, ut nihil de ſe altum ſapiant, ſed patiantur ſe in nihilum redigi. Calvin in Iſai 66. 2.ſelf-deſpiſing ſpirit, hath reſpect to ſuch, Iſai. 66. 1, 2. will dwell with ſuch to revive them, Iſa. 57. 15. And how was the ſelfe-debaſing Publican juſtified before the Phariſy? Luk. 18. how was the ſelfe-debaſing Prodigall entertained of his father, Luk. 15. 14. yea how was the ſelf-debaſing penitentiary commended and comforted by Chriſt? Luk. 7. 44, 45, 46. who from this principle of broken-heartedneſſe were ſo mean and vile in their own apprehenſions.
Hitherto of the Doctrinall handling of this Obſervation, Applicat…n 4. wayes: viz byNow to the Practicall Application. Is a truly broken ſpirit, ſuch gratefull Sacrifices of God? Then how uſefull is this Doctrine, both to Teach, To Try, To Exhort, and to Comfort us about this myſtery of a broken heart.
This may Teach and inform us, chiefly about theſe two …. Information.things,
1. That there is a vaſt odds and diſparity betwixt that account 1.which God, and that which the world hath of a broken ſpirit. With God a broken and a contrite ſpirit (as hath been ſhewed) is moſt acceptable, beyond all Typicall Sacrifices, before all meer morall performances and Phariſaicall perfections, peculiarly reſpected of God, ranked among the choice and flower of promiſed bleſſings, the ſpeciall cure of God, and the very Home and habitation of the Lord himſelf moſt high and holy: But on the contrary this brokenneſſe of heart is with the world, and the men of the world moſt unacceptable, is looked upon as a ſad, mopiſh, melancholy diſconſolate diſtemper; alwaies contrary to their genius, who reſolve to crown thimſelves with roſe-buds, before they be withered, and to let no flower of the ſpring over-paſſe them; who ſay with the rich foole, Soule thou haſt much goods laid up for many years, eate, drink and be merry, Luc. 12. 19. &c. However the Saints know the world is groſſely miſtaken in this matter of brokenneſſe of ſpirit for ſin, and while God himſelf counts it his Sacrifices, they can ſay rGemitus d… ctus quaſi geminatus luctus, quem meritò fideles app…tunt, quoniam diligentes conſolatur, poenitentes emund…t, diabolum effugat, Cl…ſto conciliat, amaritudo dulcis, Lachr) mae felices, ſalutar…s affli…tio. Caſſi…. …. Pſalm.it is an wholeſome brokenneſſe, a ſweet bitterneſſe, a joyfull ſorrow, and happy tears.
2. That an unbroken ſpirit an hard flinty adamantine heart is on the contrary moſt hatefull and abominable to God. A broken 2.and contrite heart he cannot deſpiſe: an unbroken heart conſequently he cannot but deſpiſe. Take a ſhort view of 1. the nature of an hard heart, and 2. of the odiouſneſſe of ſuch an heart to God.
The nature of an heard heart (which Scripture ſometimes calls An heart waxing groſſe, or fat, and ſo ſenſeleſſe, Act. 28. 27. and often elſewhere, a ſtony heart, Ezek. 11. 19. and 36. 26. Hardneſſe of heart, Mark. 3. 5. Hardneſſe, Rom. 2. 5. &c.) may be conſidered as it is hardened 1. Naturally, 2. Actually and accidentally, 3. Habitually, and 4. Judicially.
1. Naturally every mans heart is an hard heart; a very ſtone, 1.for intractableneſſe and obduration. This is evident by the Tenour of the Covenant of Grace, wherein God firſt undertakes to remove the ſtony heart, before he give a fleſhy heart, Ezek. 11. 19.—and 36. 26, 27. therefore till God by ſupernaturall diſpenſation beſtow a tender heart, every one by nature lyes under the curſe of an heard heart. And this naturall hardneſſe of heart is compared, not to the hardneſſe of waxe, or braſſe, or Iron or ſteele (for though theſe be very hard, yet they become ſoft and malleable by the fire) but to the hardneſſe of a very ſtone, which will be ſooner broken to powder then ſoftned, as sCor hominis non renativocaturlapideum Ezech. 11. 36. non ferreum, quia 1. Etiamſi ſerrum durum ſit, ut manibus flecti non poſtir, verſari que ſicut cera: habettamen quandam qualitatem, licet exiguam, ad mollitiem nempe, ut ſi igni admoveatur, molle fieri …ueat, & malle… omnem formam …lecti, quanquam remaneat ferrum. At lap…s nullam hab… mo…lit…em, ne que ad mollitiem aptitudin…m, ut ſeillcet ad…utus igne molleſ…ere malleo que …lecti poſſit, permanens lapis: Si… cor noſtrum …ulla ratione ductile aut flexibile eſt, ad r…cti obedie…iam, ideo que opus eſt, ut totum cor auferatur, & aliud in ejus lo…um reponatur. 2. Exlapide nullus unquam ſiquor exprimi poterit, unde miraculum illud fu…t maximum, cum è pet…a in deſerto fluxerunt aquae: ſic è corde noſtro nihil penitus exprimi poteſt bo… …ſi aliud ſiat, i. e. è lapideo carneum. 3. Lapis non vivit ut ca…o, nec in…orde eſt aliquid vitae ſpiritualis, 4. Non ait Deus ſe tranſformaturum cor …apid…um in cor carn…: ſed ablat…m lapideum, & daturum carneum. Significans in natura noſtra nihil eſle quod aſ…initatem habeat cum natura Dei, ſed opus eſt ut tota vetus natura tollatur, & nova reponatur.—Zanch, de liber. Arbit. Theſ. 9.Zanchy obſerves, ſo extreame is our naturall hardneſſe.
2. Actually and accidentally, not only the hearts of naturall 2.men, but alſo even of regenerate perſons may contract ſome hardneſſe, ſpirituall ſecurity and ſtupidity; by not improving grace received, and other means for maintaining and encreaſing of tenderneſſe of heart. Thus the Diſciples believed not that it was Chriſt that walked on the Sea, becauſe they had forgot the miracles of the loaves, and their hearts were hardened, Mark. 6. 52. This ſeemes to be an accidentall hardneſſe, diſcovered in that act.
3. Habitually mens hearts are hardened in ſin, when by many acts men are ſo accuſtomed to do evill that they cannot lay it aſide; no more then the black Moore his skin, or the Leopard his ſpots, Jer. 13. 23. This habituall hardneſſe creeps and ſteales upon mens ſpirits through ſins ſubtilty, which leaves behind it not only reatum, guilt, but alſo maculum, a ſtain, or ſpot:—leſt any of you be hardened through the deceitfulneſſe of ſin, Heb. 3. 13. This hardneſſe growes on by ſteps and degrees as Divines obſerve, viz. 1. Ther's Suggeſtion of ſin, 2. Acceptation of the Suggeſtion. 3. Acting the ſin accepted, 4. Delighting in ſin acted. 5. Habit and Cuſtome in ſin delighted in. 6. Neceſſity in ſin accuſtomed. 7. Finally death the reſult of all. See Jam. 1. 14. 15. Every man is tempted when he is drawn away of his own luſt and enticed. Then when luſt hath conceived it bringeth forth ſin, and ſin when it is finiſhed, bringeth forth death. Wherein obſerve theſe degrees; 1. Luſt within, which is the nurſery of ſin, and a Tinder to catch at all Temptations. 2. Drawing-away by it, viz. from God, 3. Entiſing, viz. unto evill. 4. Luſts corruption, viz. a delightfull accepting of the entiſement, and conſent of the will and heart thereto, &c. 5. Bringing forth of ſin, viz. into act, and execution. 6. Finiſhing of ſin acted, i. e. Going on in a courſe and cuſtome of ſinning, it being a further ſtep, tPerfectum ita que peccatum non intelligo unum aliquod opus perpetratum, ſed curſum peccandi completum. Calv. in loc.as Calvin notes. 7. Death, the due wages of all.—The degrees of hardening in ſin are thus reckoned up by uBernard. l. de Conſcientia.Bernard (if he was author of that Book de Conſcientia) viz. 1. He that hath been accuſtomed to welldoing, falling to ſin grievouſly; Sin ſeems to him a burden ſo intolerable, as if in ſinning he were going down to hell alive. 2. Of inſupportable, in ſhort time it becomes but heavy. 3. Of heavy, light, 4. Of lightſome, delightſome. 5. Of delightſome, deſireable. 6. Of deſireable cuſtomary. 7. Of Cuſtomary, excuſable, 8. Of excuſable, defenſible. 9. Of defenſible, matter of boaſting; To this height can nothing be added. Nothing ſo much exaſperateth the Majeſty of that dreadfull Judge as to ſin, and ſecurely to ſin, and to boaſt of vices as though they were virtues.
4. Judicially mens hearts are hardened in ſin, when they are forſaken of God and given up to their own obduration and the dominion of the Devill, that ſeeing they will be hard they ſhall be hard with a witneſſe. Thus we read often of Gods hardening of Pharaoh's heart, Exod 4. 22. and 7. 3. &c. and that God hardeneth whom he will, Rom. 9. 18. Pharoah had many judgements upon him, but his hard heart was the moſt dreadfull of all his judgements. This was the Plague of his plagues: This the Plague of his Soule: This a Plague that would ſtick upon him to all eternity.
But when God is ſaid in his juſt judgement to harden mens hearts, we muſt underſtand it wiſely, cautiouſly, wNon indurat deus imperti…do malitiam: ſed non impertiendo miſericordiam Auguſt. Epiſt. 105.God hardens no mans heart by infuſing any new wickedneſſe thereinto as the Manichees wickedly imagined. See Jam. 1. 13. For then God ſhould be the Author of ſin, (which were blaſphemous once to think.) But God hardens the heart 1. By xSed quomodo punit deus induratione? Non ſolum ſuſtentat durum Cor hominis: praeſcit ejus duritiem; homini contumaciter furenter ſ… opponenti ſubtrahit ſuam gratiam; permittit cum ferri ſuis cupiditatibus: Sed etiam Satanae talem hominem tradit, à quo efficacit…r induretur; ut homini in poteſtatem diaboli tradito offert verbum, id que ſubinde inculcat, nec tamen aliud quicquam eſticit, quam ut peccator fiat deterior; Diſtert inſuper paenas, quá dei foreign ad majorem indurationem homo peſſimè abutitur: Tandem etiam juſtitiam ſuam, in poena induratorum oſtendit. Sic ergo indurat deus, non ut peccati author, necutotioſus ſpectator, ſed ut juſtiſſimus jude…. Gerh. Loc. Com. Tom▪ 1. de Providentia § 119.withdrawing or denying to the heart his ſoftning grace, (which he is not bound to give,) whereby the heart might be reſtrained from ſin; which grace being denyed, the ſinner hardens his own heart by his own inward pravity: as when an owner denies to prop up or repaire a ruinous, reeling houſe, the houſe falls by its own ponderouſneſſe. Thus Divines make God, Cauſam removentem prohibens, a cauſe removing the impediment, of ſuch ſins, as men ruſh upon when their hold-back is removed. 2. By Delivering men up to the ſwinge of their own luſts, and the dominion of Sathan. Compare theſe places, Pſal. 81. 11, 12. Rom. 1. 26, 27, 28, &c. 1 King. 22. 22, 23. Joh. 13. 26, 27. in ſuch caſe God ſaith, he that is filthy let him be filthy ſtill; he that is hard-hearted let him be hard-hearted, &c. 3. By giving m…n means of reſtraint, which falling upon hearts thus forſaken of God, exaſperate and enlarge them the more in all wickedneſſe with violence and greedineſſe: as the ſtopping or damming up of a violent torrent, makes the ſtreams thereof the more impetuous; not that theſe reſtraints provoke to ſin properly and formally in their own Nature: but occaſionally and accidentally only through hard-hearted mens abuſe. Thus the Law irritates ſin, works in them all manner of co…piſcence, Rom. 7. 8. Thus the Prophets and Miniſters of the word, harden ſome men accidentally, Iſai. 6. 9, 10. with Act. 28. 26, 27. which ſoften others: as the ſame Sunne which ſoftens wax, hardens elay; the ſame heavenly heat which makes a garden of flowers ſmell more fragrantly, makes ſinks or dunghills ſent more loathſomely, 4. By denying unto hard-hearted men even thoſe means of reſtraint, after thoſe means have been thus miſerably abuſed; but wholly leaving them to the Calamity of their own waies. See Hoſ. 4. 14.
Thus much in briefe of the nature of Hardneſſe of Heart.
Now in the next place, conſider how odious an hard heart is to God, and conſequently how odious and burdenſome it ſhould be to all Gods people. The hatefulneſſe and odiouſneſſe of an hard Heart to God appears plainly in divers reſpects, viz. In that he 1. Forbids it, 2. Grieves at it, 3. Brands it, 4. Threatens it; and 5. Plagues it. Take a taſte of all theſe out of the word.
1. God forbids it in his word; cryes, harden not your hearts, 1.—See Pſal. 95. 8. Heb. 3. 8. 15. and 4. 7. What God forbids is diſpleaſing and hatefull to him.
2. God much layes to heart the hardneſſe of mens hearts. Jeſus 2.Chriſt looked round about upon the Phariſies with Anger, being grieved for the hardneſſe of their hearts, Mark. 3. 5. And after his Reſurrection he upbraided his own Diſciples for the hardneſſe of their hearts, in that they believed not them that had ſeen Chriſt after he was riſen, Mar. 16. 14. yea God profeſſeth he was grieved with hard-hearted Iſrael for 40. yeares together, Heb. 3. 8, 9, 10.
3. God brands hardneſſe of heart with ſuch notes of infamy 3.and diſgrace, as diſcover his great deteſtation thereof. Among many other paſſages hardneſſe of heart is accounted of God a fruit and proper effect of ſin: Leſt your hearts be hardened through the deceitfulneſſe of ſin, Heb. 3. 13. ſuch as is the cauſe, ſuch is the proper effect, both abominable to God.
Hardneſſe of heart is accounted a great ſin it ſelf, whereby God is much tempted and provoked, Heb. 3. 8, 9, 10. The depth of a mans naturall miſery under ſin is laid down under the Notion of having a ſtony heart, Ezek. 11. 19. 20. and 36. 26, 27. The height of Pharoahs ſin is comprized under his hardneſſe of heart, Exod. 14. 4.
Yea hardneſſe of heart is a cauſe of ſin yQuid eſt cordurum? ipſum eſt quod nec compunctione ſcinditur, nec pietate mollitur, nec movetur precibus, minis non cedit, flagellis duratur, ingratum eſt ad beneficia, infidum ad con…a, ſaevum ad judicia: inverecundum ad tur…ia, impavidum ad pericula, inhumanum ad human…, temerarium ad divina, praeteritorum oblivi…cens, praeſentium negligens, fu…ura non providens: ipſum eſt, cui praeteritorum praeter ſolas inju…ias nihil ommino non praeterit: …uturorum nulla, niſi ſortè ad ulciſcendum, proſpectio eſt. Bern.of any the fouleſt abominations; what Temptation of the Devill will not an hard heart ſwallow down, what horrid impieties will not an hard heart ruſh furiouſly upon? See that paſſage 2. King. 17. 14, &c. This is as a wicked Devill that brings along many other devils with it, to poſſeſſe the ſoule. More eſpecially it brings forth the curſed fruits of 1. Wofull impenitency, an hard heart cannot, will not, repent, 2 Chron. 36. 13. Rom. 2. 5. 2. Wilfull Rebellion, pride and obſtinacy againſt God, Dan. 5. 20. Nehem. 9. 16, 17. 29. Jerem. 7. 26. Ezek. 3. 7. 3. Wofull and damnable unbeliefe, Act. 19. 9. Mark. 6. 51, 52. and 8. 16, 17, &c. and 16. 14. Heb. 3. 8. 11. compared with ver. 18. 19.
4. God threatens hardneſſe of heart with ſad and heavy Comminations, 4.as Pro. 28. 14. and notably, Pro. 29. 10. Jer. 19. 15. but moſt remarkably, Heb. 3. 8. to 12. Gods threats argue evidently Gods wrath againſt it.
5. Finally, over and beyond all this, God plagues hardneſse of heart with dreadfull judgments, who ever hardened himſelfe againſt God, and proſpered? Job. 9. 4. 1. What Temporall vengeance inflicts hee for hardneſſe of heart? as upon Pharaoh and the Egyptians, who after all their plagues for hardning their hearts againſt God, were at once intombed in the Red-Sea, Exod. 14. upon Iſrael, for their hardneſſe of heart not ſuffered to enter into Gods reſt, to enjoy the promiſed Canan, Heb. 3. 8, 9, 10, 11, &c. and afterwards, they that came into the promiſed Land, for this wickedneſſe were removed out of Gods ſight, 2 King. 17. 14. with 18. How terrible was that vengeance of God upon Nebuchadnezar hardned in his pride? Dan. 5. 20, 21, read it, and tremble at it, 2. What Spirituall wrath doth God poure out upon hard hearts? giving them up to utter obduration, as in Pharoah, Exod. 4. 22. and 7. 3. and in others, Joh. 12. 40. 3. Finally, what eternall vengeance do hard hearts here treaſure up unto themſelves againſt the day of wrath?—Rom. 2. 5, &c. Doubtleſſe if God thus forbid, thus lay to heart, thus brand, thus threaten, and thus plague, an hard heart: an hard heart, be it never ſo pleaſing to man, or gratefull to Sathan, yet it is moſt hatefull and abominable to the great heart-ſearching God: How wofull their condition that lye under the plague of an hard heart! How happy they that are delivered from it!
This may ſerve to put us all upon the Tryall and Examination of our hearts and ſpirits whether they be broken or no; II. Examination.that ſo we may diſcover whether they be the gratefull Sacrifices of God or no? which of us would not be glad that our hearts and ſpirits might be truly acceptable to God? then let us diligently inquire whether they be truly broken and contrite. The ſtreſſe of our Comfort will peculiarly lean upon this baſis of penitentiall brokenneſſe; if our hearts be actually broken this day, what an Odour of a ſweet ſmell ſhall they be to God in Chriſt? if they be habitually broken, how pleaſing ſhall they be to God continually? but all will depend upon this, that they be kindly broken and ſoftened as Davids was.
But how may we diſcover whether our hearts and ſpirits be truly broken and contrite? Anſw. Principally 2. waies,
1. By the Concomitants or Companions of a broken ſpirit. 2. By the Adjuncts or Properties thereof.
1. By the Concomitants or Companions attending upon a broken spirit, Noſcitur ex comite, qui non dignoſcitur ex ſe, oft-times a man is known by his Companions, more then by his own Conditions. All the graces of the ſpirit are ſpiritually concatenated and linked together: but ſome graces being more peculiarly homogeneall and neer of kin to one another, are more immediately coupled and aſſociated, and ſuch do mutually deſcry and diſcover one another.
Now theſe are the uſuall and famliiar Companions of true brokenneſſe of ſpirit, and tenderneſſe of heart, viz.
1. A Spirit of Prayer and Supplication. A broken ſpirit is 1.a praying ſpirit, they uſually go together, they are promiſed together, I will powre—the ſpirit of grace and ſupplications, and they ſhall look upon me whom they have pierced, and they ſhall mourn for him, &c. Zech. 12. 10. to the end. They are performed together; when the heart of the Prodigall ſonne was touched and broken for his lewd courſes, preſently he reſolves upon praying, I will go to my Father and ſay to him, Father I have ſinned againſt heaven and before thee Luk. 15. 18. Saul (who afterward was called Paul) was no ſooner diſmounted, ſtruck to the earth, and his heart humbled and broken at his firſt Converſion by Chriſts immediate voice from Heaven, but Chriſt gives this character of him, Behold he prayeth, Act. 9. 11. this was worth beholding, and conſidering indeed, that a perſecuting Saul, ſhould ſo ſoon become a praying Saint. Yea Jeſus Chriſt himſelf being ſo broken and abaſed in his ſpirit with ſurrounding ſorrow in his agony, foreign, he prayed more fervently, Luk. 22. 44. then he did as it were bend all his nerves, intend the utmoſt activity of his ſpirit, to wraſtle with his heavenly father, the Apoſtle ſaith, he offered up Prayers and Supplications with ſtrong crying and teares, Heb. 5. 7. Some writings cannot be read but in water, and thoſe Petitions of believers which are indited by the ſpirit with ſobs and groanes, and ſwimming along towards God in ſtreams of teares, how legible and available are they with God? The ſpirit it ſelfe helpeth our infirmities.—See Rom. 8. 26. No ſpirit can ſigh and groane, can weep and mourn, can tug and wraſtle with God like a broken ſpirit. Such a ſpirit, not ſo much prayes to God, as powers out it ſelfe, and all its deſires into the boſome of God. See Pſal. 102. Title of the Pſal. Such a ſpirit prayes importunately, pathetically, powerfuly: of all frames of Soule, this melting broken frame of ſpirit is zOratio juſti clavis eſt coeli, aſcendit piaecatio, & deſcendit dei miſera…o. …etus cuiùs audit quam voces. Auguſt. Ser…. 226. de Temp.moſt ingenuous eloquent and potent in prayer, fetches arguments from the beſt to picks, Gods nature, Chriſts merit, Covenant, promiſes, &c. fils it ſelf full of them as a veſſell with new wine; urges, darts them up vigorouſly, purſues the Lord, will let him have no reſt, will have no nay, reſolves like Jacob not to let him go, till he reach out a bleſſing. Reflect now upon thy ſelf ô Chriſtian, where is thy Spirit of Supplication? Where thoſe mighty unutterable groanes and deſires? where thoſe wraſtlings, &c. doeſt thou not know what a ſpirit of prayer meanes? neither doeſt thou know what a broken ſpirit meanes.
2. Humility. A broken ſpirit is an humble ſpirit, low in 2.its own eyes, thinks worſe of it ſelf then of any others, or then any others can think of it; can preferre the meaneſt Saint before it ſelfe, counting it ſelfe the leaſt of Saints, if a Saint at all, &c. But to this man will I looke, even to him that is poore, and of a contrite ſpirit—Iſai. 66. 2, Poverty of ſpirit and brokenneſſe of ſpirit, are familiar companions. Again God ſaith—I dwell in the high and holy place, with him alſo that is of a contrite and humble ſpirit,—Iſai 57. 15. Here Humility and Contrition of Spirit are Aſſociates. A proud, ſelf-rich, ſelf-full ſpirit is very inconſiſtent with a broken ſpirit, the Angel of the Church that proudly bragged, that he was rich, and encreaſed with goods, and had need of no thing; was as farre from brokenneſſe of heart, as he was from apprehenſiveneſſe of his own miſery, not knowing that hee was wretched and miſerable and poore and blind and naked, Rev. 3. 17. Where now is thine humility and ſpirituall poverty? if thou beeſt hardened in ſpirituall pride, ſelf-conceit, &c. how ſhould a broken ſpirit lodge in thy breſt?
3. Love to Jeſus Chriſt. A broken ſpirit is a tender affectionate loving ſpirit, and the love of ſuch a ſpirit flames out 3.moſt ardently towards Chriſt. Oh it entirely loves Chriſt, that loved it, prayed for it, bled for it, dyed for it, and waſhed it from its ſin in his own blood, Gal. 2. 20. Rev. 1. 5. how it eſteemes, affects, embraces the Lord! ſaith, thou art my portion in the land of the living—whom have I in heaven but thee? and in earth ther's none that I can deſire beſides thee?—All things are but loſſe and dung to the wining of Chriſt, Phil. 3. one Chriſt is worth ten thouſand worlds, &c. See how ſtrong the love of that penitent broken-hearted woman was to Chriſt. Her bathing his feet in her tears, wiping them with her hairs, kiſſing them with her mouth, and annoynting them with coſtly oynment, palpably proclaime her love to Chriſt, and Chriſt himſelf teſtifies, that ſhe loved much, Luk. 7. 37. 38. 44. to 49. ſhe could not chuſe, for Chriſt had loved her much; he forgave her her ſins which were many, and ſhe gave him her affections and teares which were many. No wonder that a broken heart is a Chriſt-loving-heart; for, its Chriſt that gives the broken heart; Zech. 12. 10, 11. its Chriſt that loves, comforts, and binds up the broken heart, Iſai 61. 1, 2, &c. with Luk. 4. 18, 19. ther's much of Chriſt in the broken heart: how then can a broken heart chuſe but be endeared to Chriſt? As the ſoaking April ſhowers make the fields ſend forth a ſweet ſmell, or as the bruiſing of Camomil makes it the more fragrantly odoriferous: ſo Chriſt ſoftening and bruiſing the heart, makes the heart expreſſe a ſweet fragrancy of love to him. See now what tender affection thou beareſt to Jeſus Chriſt, to his Perſon, preſence, office, Honour, Ordinances, image in his members, &c. if thou wouldſt read brokenneſſe in thine heart.
4. Obedience. A broken ſpirit is a dutifull tractable obedientiall 4.ſpirit. Thus theſe two are coupled together,—And I will give them an heart of fleſh, (ther's brokenneſſe of ſpirit) That they may walke in my Statutes and keep mine Ordinances and do them, (ther's obedience aſſociated to brokenneſſe of heart,) Ezek. 11. 19, 20. and the like Ezek. 36. 26, 27. ſoftned waxe will receive any impreſſion; melted mettle will runne into any mould: thus a melted ſoftned heart, will bend and bow as God will have it: Then a Perſecuting Saul can ſay, Lord what wilt thou have me to do? Act. 9. 6. as if hee ſhould ſay, Lord do but thou command, I am ready to obey. Then the betrayers and murderers of Chriſt can ſay, men and brethren what ſhall we do? Act. 2. 37. as if they had ſaid, we ſee we are undone in our ſelves by our ſins, but now we are ready to take any courſe for remedy, which the Lord by you ſhall preſcribe. Such an heart is fixed and reſolved upon all dutifull compliance with Gods commands: can ſay as aDa quod jubes, & jube quod vis. Auguſt. Conſeſ. 1. l. 1. c. 13.Auguſtine, Lord give me ability to do what thou commandeſt, and then command me whatſoever thou pleaſeſt. Haſt thou ſuch a flexible dutifull ſpirit? a broken ſpirit is an obedient ſpirit. But an hard heart, like a ſtone, will not bow or bend, may ſooner be ground to powder. Hardned Pharoah profeſſed, he would not let Iſrael goe, Exod. 5. 2. Hard-hearted Manaſſes and the people would not hearken to Gods meſſages, 2 Chron. 33. 10. The ſtubborn and ſtony ſpirited Jewes, tell Jeremiah plainly, As for the word that thou haſt ſpoken to us in the name of the Lord, we will not harken unto thee: but we will certainly do whatſoever thing goeth forth out of our owne mouth,—Jer. 44. 16, 17.
2. By the Adjuncts or Properties of a truly penitentiall broken ſpirit, we may further diſcover whether our ſpirits be broken, and thereupon the gratefull ſacrifices of God. Among the many Properties that might be inſiſted upon, take a taſte of theſe few that follow.
1. A broken ſpirit grieves and mourns for the ſins of others, 1.eſpecially for the publique abounding ſins of the times wherein it lives. A ſoft heart is like the moiſt elements water and ayre, which are very hardly kept in and contained within their own bounds; it ſatisfies not it ſelfe onelyonly within the bounds of its owne ſins to lament them, but runnes abroad alſo in lamentations for others. This as bPia eſt iſta triſtitia, & ſi dici poteſt, beata miſeria, vitiis alienis tribulari non implicari: dolore contrahi, amore non attrahi, &c. Auguſt. Ep. 545.Auguſtine expreſſeth it, is pia triſtitia, & beata miſeria, i. e. A pious ſorrow, and bleſſed miſery to be afflicted for, not to be intangled with others vices, &c. Thus that Phoenix-King Joſiahs heart was tender, and he mourned and wept and rent his clothes for the ſinnes of the land. 2 Chron. 34. King David was a man after Gods owne heart, and his heart was habitually tender and broken, and how was he affected and afflicted at the ſins of others, I beheld (ſaith he) the tranſgreſſors and was grieved; becauſe they kept not thy Word, Pſal. 119. 158. And againe, Horror hath taken hold upon me: becauſe of the wicked that forſake thy Law, Pſal. 119. 53. And yet further, Rivers of waters run down mine eyes, becauſe they keep not thy Law, Pſal. 119. 136. Mark, Joſiah's heart was tender, he humbled himſelfe before God, he rent his clothes, and wept before the Lord. David expreſſeth his grief, horror, and rivers of tears, and both for others ſinnes. Here, Right Honourable, you may ſee in theſe two gracious Kings, that it's a beame of true honor and nobility becoming Peers, or Princes, to have broken ſpirits, that can relent for others offences. And this is the Periphraſis of thoſe tender-hearted Saints in Jeruſalem,—Men that ſigh, and that cry for all the abominations that are done in the midſt thereof, Ezek. 9. 4. Whereas an hard heart troubles not it ſelfe at others ſins, but rather doth the ſame, and takes pleaſure in them that do them, Rom. 1. 32. How is thine heart affected at others ſins, eſpecially at the horrid impieties of theſe times, where's thy griefe, thy horror, thy ſighs, thy cries, thy rivers of tears in ſecret? &c.
2. A broken ſpirit hath cleareſt and ſaddeſt apprehenſions of 2.its own ſinfulneſs; if others ſins be motes, its owne are beams; if others be molehills its owne are apprehended as mountaines. The ſins of others are bitter, but its owne ſins are very cPoenitentiam ce…m non facit, niſi odium peccati, & amor Dei. Quando ſic poenites, ut tibi an…rum ſapiat in animo, quod antè dulce fuit in vitâ: & quod te p…iùs oblectabat in corpore, ipſum t… c…uciat in mente, jam tunc bene ingemi…cis, & dicis ad Deum, Tibi ſolipeccavi Aug. Ser. 3. de Nat. Dom.wormwood, and the gall of bitterneſs. The eyes of ſuch, like the Cherubims faces, 2 Chron. 3. 13. are inward and moſt intent upon themſelves. They know that in themſelves that is in their fleſh dwells no good, Rom. 7. 18. but by nature, a meere Randezvouz, ſink, Sodome and Hell of all ſinne: Originall ſin being ſeminally, potentially and diſpoſitively, all ſins; conſequently all imaginations thoughts words works in that ſtate only evill continually, Gen. 6. 5. and if brought into a ſtate of grace ſtill ſeeing another law in their members warring, &c. Rom. 7. 23, a body of death, Rom. 7. 24. foreign, that caſily-encompaſſing ſin, Heb. 12. 1. whence not onelyonly innumerable ſwarms of errours, infirmities, &c. and that in the beſt and moſt ſpirituall duties do ſurround them, but too often groſſe lapſes overturne them. Theſe things ſadly pondered, deeply wound and perplex broken ſpirits; ſo that they are pricked in their hearts, Act. 2. 36. they mourne, and are in bitterneſs, Zech. 12. 10, 11. Their very bones are as it were broken, Pſal. 51. and they dolefully groane out with the Apoſtle, oh wretched men that we are, who ſhall deliver us from the body of this death, Rom. 7. 24. For theſe things what ſighs, ſobs, tears and ſorrowes do they powre out before the Lord. cSaepe quod torpentes latuit, flentibus innoteſcit: & a…licta mens certius invent malum quod fecerat, & reatum ſuum cujus ſecura non me…t, hunc in ſe commota deprehendit. Greg lib. 8. Moral.Softneſs of heart making them moſt ſenſible of their own corruptions, which while their hearts were hardened they little regarded: as blots run abroad and ſeem biggeſt in wet paper: when the cockatrice egge is cruſhed, it breaketh out into a viper, Iſai. 59. 5. the viper formerly hid and undiſcovered, then appeares: Thus when the carnall heart is cruſhed and bruiſed, then the toads, ſnakes, vipers and vermin of ſin are evidenced, which till then were not imagined to bee there. Philoſophers have a maxime, grave non gravitat proprio loco, An heavy thing is not felt heavy in its owne place, as water in the ſea; but a little of that water out of its proper place is more heavy then can be borne: whilſt the heart is in its hard ſinfull ſtate, its in its element, in its owne naturall place, ſin is no burden: but when the heart becomes ſpiritually broken for ſin, and is taken out of its naturall condition, then the inſupportable load of ſin is felt with a witneſſe. Conſider, is all ſin bitter, thine owne ſin moſt bitter: doſt thou caſt firſt ſtone at thy ſelfe? &c.
3. A broken ſpirit is moſt perplexed at ſin, as it is againſt God, as it is againſt Jeſus Chriſt. To ſin againſt ſo 3.good a God, ſo ſweet a Saviour, oh how this kills a broken ſpirit! this ſtab'd David to the heart above all other conſideratious, that hee had ſinned againſt his God, Againſt thee, thee only have I ſinned,—Pſal. 51. 4. Againſt thee that haſt made me, maintained me, loved me, delivered me, crowned me, redeemed me, &c. oh againſt thee, thee only; what? had not David ſinned againſt Ʋriiah's life, by murdering him? againſt Bathſheba's chaſtity, by uncleanneſſe: againſt his owne body, the Temple of the holy Ghoſt, by defiling it? 1 Cor. 6. 18. 19. and againſt the honour of Religion, ſcandalizing Gods people, and giving great occaſion to the enemies of God to blaſpeame? 2 Sam. 12. 14. All this is true, nor intended David to deny it, but to ſhew where the pinch of his griefe principally lay; it went moſt of all to his heart that he had fin'd againſt ſuch a God. And when the Jewes ſhall be re-implanted into their own ſtock, This ſhall moſt deeply pierce them, that they did ſo cruelly and cauſeleſly pierce Chriſt. This ſhall bring them to mourn as for an only ſon, to be in bitterneſſe as for a firſt born, to a great mourning as in Hadadrimmon, &c. for Joſiah that beſt of Kings; to a particular private and ſerious mourning, every family apart, and their wives apart, Zech. 12. 10. 11, 12. Hard hearts are chiefly troubled at feare, ſhame or puniſhment for ſin: but nothing more melts a broken ſpirit then that it hath ſinned againſt ſuch matchleſſ… love, ſpurned againſt melting bowels, and offended againſt ſuch precious blood of ſuch a Saviour: oh how its pricked with Chriſts crown of thornes, how it bleeds over Chriſts bleeding wounds, and for its tearing open Chriſts ſide and heart, how it could teare its ſelf in pieces!
4. A broken ſpirit trembleth at Gods word, and at Gods Rod: 4.when God ſpeakes, and when God ſtrikes.
At Gods Word the broken ſpirit trembleth. But to this man will I look, even to him that is poore and of a contrite ſpirit, and trembleth at my word, Iſai 66. 2. He trembleth at the promiſes, leſt he ſhould diſtruſt them: at the dNihil formidabilius eſt, quam non formidare dei minas. Baſil. d… Spiritu Sanct.Threats, leaſt he ſhould deſpiſe them, and involve himſelf in them: at the Commands, leſt he ſhould diſobey and violate them, &c. oh ther's enough in the word of divine Majeſty power and authority to make a Gyants heart to quake. Felix the Governour trembled before Paul preaching of judgment, &c. and Paul at that time but a poore Priſoner in chaines, Act. 24, 25. Did Felix tremble ſlaviſhly? how much more do the contrire ſpirits tremble f…lially. They that deſpiſe, ſcorne, oppoſe, blaſpheme the word of God, how farre are they from true penitentiall Contrition?
At Gods Rod alſo the contrite ſpirit quakes. How did the repenting people of God in Ezra's daies, Tremble becauſe of the great Raine? Ezr. 10. 9. and this is the judgment of God that hath of late been moſt extraordinarily inflicted upon this Land, for which we are here trembling before the Lord this day: ſure we have great cauſe to tremble, not onelyonly at the plague of waters it ſelf and the ſad conſequences of ſcarcity and dearth which may follow, but much more at the wrath of God that appears therein, and the ſins of England the procuring cauſe thereof. Yea a tender heart trembles at the very ſhaking of Gods Rod, how did good Joſiah's heart melt when Gods diſpleaſure againſt his people did but hang in the threats? 2 Chron. 34. 27.
5. Finally A broken ſpirit, humbled and wounded truly for ſin, ſets ſpeedily and ſeriouſly upon a reall Reformation. Upon 5.reformation both private and publike, as his place requires and as opportunity is afforded.
Privately, A broken ſpirit is ſtudious to reforme it ſelfe, to embrace a new courſe of life, which (as eOptima poe…entia nova vita. Luth.Luther obſerves) is the beſt Repentance. The Prodigall humbled, reformes, goes to his father, bewailes and forſakes his former lewdeneſſe, Luk. 15. Saul humbled by the mighty hand of Chriſt at his Converſion, preſently reformes, gives over perſecuting of the Saints, and ſtraightway preached Chriſt in the Synagogues, that he is the ſonne of God, Act. 9. 20. After Peters heart was broken, and he had wept bitterly for his ſhamefull deniall of his Maſter, Mat. 26. 75. Luk. 22. 62. he ſo reformed himſelfe in this particular, that we never after read that he relapſed into the ſame ſin, yea we read our Saviours Prophecy of him that he ſhould glorifie God by being himſelf crucified for Chriſt and his Truth, Joh. 21. 18.
Publiquely; A broken ſpirit is deſirous alſo to reforme others. It is very remarkable in Scriptures that when Magiſtrates and Rulers became men of contrite and broken ſpirits indeed, they could not reſt and terminate in Perſonall, but did proceed to publique Reformation in the Kingdome and Church wherein they lived. Thus Ezra hearing of the ſins of the people of the land and of the Princes by unlawfull marriages with the Heathens, rent his garment and mantle, and pluckt off the haire of his head and of his beard, and ſate downe aſtonyed, Ezr. 9. 1, 2, 3. (here are notable ſymptomes how his ſpirit was broken for their ſins:) conſequently both Ezra and the people weeping very ſore, ſet upon Reformation, to put away all the ſtrange wives and their children, and Ezra made them Covenant and ſweare to God to do it, and after tooke courſe to have it done, Ezra. 10. 1, 2, 3, 4, 5, &c. Thus good King Joſiah, his heart being tender and his ſpirit melted at conſideration of the peoples ſinnes, he ſets preſently and vigorouſly upon publique Reformation, makes the Law of God be publiquely read, enters into Covenant with God to keep his Commandements and his Teſtimonies and his Statutes with all his heart, & with all his ſoul,—cauſed all that were preſent in Hieruſalem and Benjamin to ſtand to it—took away all the abominations out of all the Countreys that pertained to the children of Iſrael, and made all that were preſent in Iſrael to ſerve, to ſerve the Lord their God; and all his dayes they departed not from following the Lord, the God of their Fathers; here was Reformation to purpoſe, 2 Chron. 34. 19. 27. 29. to the end of the Chap. Yea Mannaſſes himſelf (that prodigious monſter of wickedneſſe, 2 Chron. 33. 2. to 11.) when in his affliction his heart was broken, ſo that he beſought the Lord his God, and humbled himſelfe greatly before the God of his Fathers,—Even then this Mannaſſes ſet upon publike Reformation; for, he tooke away the ſtrange Gods and Idols out of the houſe of the Lord, and all the Altars that he had built in the mount of the houſe of the Lord, and in Ieruſalem, and caſt them out of the City. And he repaired the Altar of the Lord, and ſacrificed thereon peace-offerings, and thank-offerings.; and commanded Judah to ſerve the Lord God of Iſrael, 2 Chron. 32. 12. 15. 16. Thus he 1. removed the abominations, which himſelfe had erected, 2. reſtored the pure worſhip of God, which himſelf deſtroyed, and 3. commanded Iudah to ſerve the Lord God of Iſrael: who could have expected ſuch a Reformation from Manaſſes? his humbled ſpirit could not chuſe but reforme. Then what Church and State need deſpaire of Reformation, if the Lord would but thoroughly humble and breake the hearts of Princes and Rulers, as he did Manaſſes?
Right Honorable, this in ſpeciall concernes you, be pleaſed to conſider theſe three …amous Magiſtrates, how when their ſpirits were broken they ſpeedily and ſe…iouſly teſtified the ſame in publike Reformations: get you broken hearts like them, you will r…orme … them. It's true, you and the people have ſworne and covenanted with God a publike Reformation according to the Word of God, &c. And God hath honoured you to lay ſome foundations of Reformation, for which we bleſſe God; hoping that theſe beginnings will ſtill be carried forward to perfection; and that God will not deſpiſe the day of ſmall things. Zech. 4. 10. But yet both Church and State ſtill cry out for further Reformation,—how doth the Common-wealth groane under wofull oppreſſion, injuſtice, and all manner of violence and wrong, as much, if not more then ever?—O haſten to ſave the poore Kingdome from theſe deſtructive evills! But how doth the Church of God, not onelyonly groane, but even languiſh, faint and dye continually under thoſe curſed diſeaſes of error hereſie, blaſphemy, licentiouſneſs, diviſions, diſorder and confuſion, horrid Atheiſme, and all manner of prophanneſs? Are there not amongſt us that ſay, we have no Church, no Miniſtry, no Ordinances: that oppoſe and deny the Scriptures, the immortality of the ſoule, the divinity of Chriſt, the deity of the Holy-Ghoſt, and almoſt all the fundamentals of Religion, yea and all viſible outward Reformation? Whither are wee falling? ſhould theſe things ſtill paſs on without controule, what Religion ſhall we leave to our poſterity? Can we redreſſe theſe diſtempers? Miniſters may preach, people may petition, and both may pray: but if you ſit ſtill, who are Heires of Restraint Judg. 18. 7. who bear the ſword, and ſhould not beare the ſword in vain; Rom. 13. where ſhall we have healing? you have power to hinder, you have ſworne to extirpate theſe evills, if they be not extirpated; we may juſtly fear they will extirpate both you and us at laſt. Let it not be ſaid of theſe lewd perſons, as once of Elies ſons, They have made themſelves vile, but you restrained them not; you know it's an old maxime in Divinity, Qui cùm poſſit, non prohibet, jubet. He that can, but doth not hinder evill, commandeth it. God forbid you ſhould contract ſuch guilt upon your ſelves; Beſides theſe evills to be removed, are there not many neceſſary parts of Reformation wanting? as the publike Confeſſion of Faith, and Catechiſm, beſides many things in Church-Government, &c.? Oh that the perfecting of theſe might be accelerated! oh gird on zeal, be valiant for the truth, accompliſh the Reformation, imitate thoſe broken-hearted Reformers; never let it be ſaid that you ſhould come ſhort of King Manaſſes. Be ſtrong, and the Lord ſhall be with you.
This Doctrine may ſerve to Exhort all perſons that deſire III. Exhortation.either this day or at any time hereafter to preſent the Lord with Sacrifices acceptable indeed, that they get and keep broken ſpirits. Theſe are the Sacri…ices of God; theſe he will not deſpiſe, but without theſe all your Prof…ſſions, Prayers, Duties, &c. will be utterly rejected.
But how ſhall we get and keep broken Spirits? hic labor, hoc opus eſt. Her'es the difficulty.1.
Anſw. A broken ſpirit may be obtained and maintained.
1. By a due dependance upon God alone in Jeſus Chriſt for a broken ſpirit, without God and Chriſt, thou canſt not breake thine own heart, nor can all the world do it for thee, thou maiſt aſwell think to hold the winds in thy fiſt from blowing, and the waves of the Sea from rolling up and down and roaring; to ſpan the vaſt Ocean with thy fingers; to hold the huge globe of the Earth in the hollow of thy hand, and to ſtop the courſe of the Sun and Moon in the firmament: as to inſtill into thine own heart true penitential brokenneſſe. Only God gives repentance, 2 Tim. 2. 25. only God that made the heart, can melt and mend the heart. It's his ſole prerogative, both to take away the heart of ſtone, and to give an heart of fleſh, Ezek. 11. 19. and 36. 26. 1. God can enlighten and convince the heart of its own hardneſſe: 2. God can ſubdue and remove the hearts ſtonineſſe. 3. God can infuſe an habituall ſupernaturall tenderneſſe and 4. God can draw forth that habit into actuall relentings upon all good occaſions; this is his method. God alone can do all in this matter, rely only on him for it, as the ſole author of it.
2. By a dutifull attendance upon Gods word in the powerfull 2.Miniſtry of it: This is moſt quick and powerfull and ſharper then any two edged ſword, piercing even to the dividing aſunder of ſoule and ſpirit,—Heb. 4. 12. Are our hearts iron? the word is as fire, to …o…en and melt the iron: are our hearts ſtone? the word is as an hammer to break the rock in pieces, Jer. 23. 29. This inſtrumentally made King Joſiah's heart tender, 2 Chron. 34. 19. 27. This made the returned exiles to weep, Neh. 8. 9. This pricked Peters hearers in their hearts, Act. 2. …6. oh waite upon this word of God with a lively heart-ſearching Miniſtry; oh tremble at this mighty working word of God, that can through God make an hard heart ſoft, and keep a ſoft heart tender.
3. By a frequent and ſerious conſideration of our own and others 3.ſias. Others ſins may break our hearts, as it is cleare in the caſe of Joſiah, 2 Chron. 34. 19, &c. of David, Pſal. 119, 53. 158. 136. of Ezra Ezr. 9. 1, 2, 3, 4, 5. and of thoſe Mourners, Ezek. 9. 4. But our own ſins may even grinde our hearts to powder, as appears here in David, Pſal. 51. 3, 4. 8. my ſin is ever before me—againſt thee, thee only have I ſinned—that the bones which thou haſt broken—as in the Prodigall, Luk. 15. 18. 19. as in thoſe Jewes, Zech. 12. 10, 11, 12, &c. mans ſin makes the whole Creation groan, as under a load ready to break its back, Rom. 8. 22. and ſhall not mans own ſpirit groan, and his own heart break under the preſſure of his own iniquities? In what words ſhall I a little repreſent the ſins of England, and the ſins of your own ſoules unto you for the actuall mollifying of your hearts?
Think what ſin is, it is the tranſgreſſion of the Law, 1 Joh. 3. 4. the death of the Soule, Eph. …. 1. the fruites of the fleſh, Gal. 5. 19. the workes of the Devill, 1 Joh. 2. 8. and utter abomination to God, Pro. 26. 25. Sin is ſo foule and filthy, that the filth under the nailes and arm-holes fforeign—Jam. 1. 21. the vomit of a dog, the myre of a ſwine, 2 Pet. 2. 22. the poyſon of ſerpents Rom. 3. 13. the ſpots of Leopards, and the skin of black Moores, Jer. 13. 23. the putrifaction and deadly ſtink of opened ſepulchers, Rom. 3. 13. and baſeſt gforeign—excrements themſelves, Jam. 1▪ 2…. are the ſimilitudes wherein the holy Ghoſt ſets it out to us. Sin is the inlet of death and all miſery, Rom. 5. 12. worſe then the Devill, for ſin made him a Devil: and the very Hel of Hell.
Think againſt whom ſin is committed. Againſt God bleſſed for ever, infinitely pure and cannot look upon it, Heb. 1. 13. juſt and will not clear the guilty, Ex. 34. 7. Omniſcient, knows all ſin fully; omnipotent, can cruſh all ſinners eternally. He faſhioned thee curiouſly, he hath provided for thee plentifully, hath given Chriſt his own Son to redeem and ſave thee to the uttermoſt, hath loved thee freely, hath alwaies been doing thee good, never did thee harme: and againſt him thou haſt oftended, oh how this wounded David, Pſal. 51. Againſt Chriſt alſo thou ſinneſt, who became man, yea a man of ſorrowes; yea a worme rather then a man for thee; who was tempted, betrayed, ſcorned, abuſed, bruiſed, wounded for thee; who prayed, ſighed, ſorrowed, ſweat drops of blood, and powred out his ſoule to death for thee; who loved thee and waſhed thee from thy ſins in his own blood, Rev. 1. 5. how ſhould this make thee mourne, Zech. 12. 10, 11, 12. yea againſt the Spirit, that convinceth, illuminateth, adopteth, Sanctifieth, ſ…aleth, cōforteth & dwelleth in thee. Is this thy kindneſſe to thy God? d…eſt thou thus requite the Lord oh fooliſh perſon and unwiſe?
Think by whom ſin is acted, by them that are to God but as wormes, mothes, graſhoppers, as the duſt of the ballance, as nothing, as chaffe before the wind, as ſtubble before the conſuming fire: your ſins hurt not God, but your ſelves. If you be holy, what do you to him? if ſinfull, what doe you againſt him? Job 35. 6.
Think how your ſins, Englands ſins are aggravated; being beyond ſins of Sodom, Samaria, Jeruſalem; becauſe againſt greater light, mercies, meanes, ordinances, then ever they enjoyed againſt promiſes and threats, kindneſſes and judgments, the patience of God, wonderfull deliverances, and a glorious goſpell. How ſhould ſuch conſide rations as theſe even break the ſoule in pieces!
4. By a prudent laying to heart of Gods judgements inflicted. 4.This may be a meanes of ſoftening a ſtony heart, when perhaps the word will not penetrate. Manaſſes that would not hearken to Gods word, yet melted in his chaines, humbled himſelfe greatly, 2 Chron. 33. 12. How did the people tremble at the great raine? Ezr. 10. 9. God implyes that his judgements will make the uncircumciſed hearts be humbled, and accept the puniſhment, Levit. 26. 41. and bring people to know the plague in their own heart, 1 King. 8. 38. Conſider now how God hath plagued England with his judgements and let your hearts be broken for England and your ſelves therein.
Think what variety of judgements are upon the Land. The Peſtilence hath ſlain thouſands: the ſword ten thouſands. The immoderate rain for theſe divers moneths hindering ſeed-time with ſome, or waſhing ſeed ſowne out of the ground, with others; and ſo threatning a famine. The murrain among horſes and cattell in ſome places (as is credibly reported,) and which is heavier then all, the ſpirit of errour and hereſie that ſpreads and frets among us as a Gangrene; ſo many being given up to ſtrong deluſion to believe a lye, 2 Theſ. 2. 11. how are theſe judgements concatenated together, and purſue one another as Jobs meſſengers, and the billowes of the Sea? and Gods hand is ſtretched out ſtill.
Think of the impartiality of Gods judgments upon us. No degree, ſex or age hath been ſpared. King and ſubject, Nobles and ignoble, Magiſtrates, Miniſters, high and low, rich and poor all have taſted of Gods ſeverity.
Think of Gods wrath and diſpleaſure that diſcovers it ſelf in all, his frown more heavy then the frownes of all the world, if he looke but upon the earth, it trembleth, if he touch the hills, they ſmoak, Pſal. 104. 32. & ſhall not we tremble when he is angry?
Think of Englands ſins deſerving all theſe and worſe, theſe ſhafts that fall upon our heads we firſt ſhot up againſt heaven our ſelves, nay it's the Lords mercies that England is not conſumed, as Jeruſalem ſaid of her ſelfe, Lam. 3. 22.
Oh, how is Truth, Peace, Union among Brethren, health and our many comforts broken? and ſhall our hard hearts only remaine unbroken?
5. Finally, by deliberate Contemplations upon Gods mercies to 5.England and to us. The love, kindneſſe and mercies of God to man, are wont to thaw and melt mens hearts for their unkindneſſes to God, hence Ezra labours ſo to break his owne and his peoples hearts by the overcoming mercies of God repeated, Ezr. 9. 7, 8. 9. 13. That your hearts may be ſoftened with mercies, ſeriouſly ponder upon and amplify to your ſelves▪ Perſonall mercies. Parliament mercies, Kingdome mercies.
What comfort doth this doctrine afford to all truly broken ſpirits and contrite hearts! Theſe are Gods Sacrifices, theſe God IV. Conſola…ion.will not deſpiſe, and then▪ who ſhall deſpiſe them?
Such … God preferres beyond all legall Sacrifices, Pſal. 51. 16. 17. 2. Beyond all Phariſaicall duties and perfections, Luk 18▪ 3. to ſuch he hath moſt favourable reſpect, Iſai 66. 2. …4. of ſuch he is the peculiar Phyſitian, Pſ. 147. 3. Iſai 61. 1, 2. and 5. with ſuch he himſelf will dwell, Iſai. 57. 15. and where God dwells there light, life, grace, glory, peace, comfort, happineſſe and heaven it ſelf …o dwell alſo. Thrice happy hea…s that are thus gratefull unto God.
FINIS.
End of the text · Francis Roberts, A Broken Spirit Gods Sacrifices (1647)