A Broken Spirit Gods Sacrifices

ORdered by the LORD'S in Parliament assembled, That this House gives thanks to Mr. Roberts for his great pains taken in his Sermon preached yesterday before their Lordships in King Henry the Seventh's Chapel in the Abby Westminster, (it being a day of public Humiliation for the removing of the great Judgment of Rayne and Waters now upon the Kingdom, and for the preventing the sad Consequences thereupon.) And he is hereby desired to print and publish the same; which is to be printed only by Authority under his own Hand.

A Broken Spirit, God's Sacrifices: OR The gratefulness of a broken SPIRIT unto GOD.

T His day we are come together to afflict our souls and mourn before the Lord, because the heavens have now for divers months together so sadly mourned upon the Land in extraordinary dearth-threatening shours: These excessive shou • s and judgment of rain, were first gendred and occasioned by the poisonful vapors of our sins, and the sins of the Land, that have ascended and been multiplied before the Lo • d: One successful and approved remedy against both sin and judgment • is, To lay ourselves low before the Lord with penitential brokenness of spirit: and this brokenness is the peculiar subject of this Text, Oh that our God would break our hearts like David's heart in the consideration of it.

The Psalm may be justly styled David's Recantation: How doth he bleed and melt for his bloody sins? This sweet singer of Israel (as he is styled) 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 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 music. 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 itself; wherein consider, 1. The nature or kind of it; so it is Psalmus 〈 in non-Latin alphabet 〉 a Praying Psalm. 2. The scope or end of it, principally to implore God's 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 fall might be scandalized and endangered, V •• se 18, 19.

For himself he begs 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 offenses, 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 ways, and sinners shall be converted unto the, Verse 13. Then I that have been a Pati • nt, shall become a Pysician to other sin-bruised souls: Then I that have had my bones thus broken by my fall, shall help to bind up the broken bones of others.

3. From God's own glory, which upon such beams and discoveries of grace would be rendered most illustrious, 1 Partly in his thankful publishing of God's 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 God's 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 comprised in them, they set forth, The singular gratefulness of true broken-heartedness. Here are two Propositions Emphatically discovering this; 1. Affirmatively, showing 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 unkindness a broken heart shall never find 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 shall 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 supplied 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 little 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 〈 in non-Latin alphabet 〉 ] 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 John. 3. 6. For in this place brokenness 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 blameless —1 Thes. 5. 23. As Calvin Beza and others observe. Which spirit is elsewhere styled the spirit of the mind. For though the Intellective part, as some of the schoolmen think, be the more special subject of this brokenness, yet cannot the sensitive appetite besecluded, yea the body itself 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 〈 in non-Latin alphabet 〉 A Broken spirit] thus conceive in general; 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 Manasseh, 2 Chron. 33. 12. It is pricked and wounded, as in Peters hearers, Act. 2. 37. it is softened and melted, as in Josiah, 2 Chron. 34. 27. it is in bitterness, as in those intended in Zech. 12. 10, 11. &c.

More particularly here understand by brokenness of spirit,

1. Not a mere natural brokenness and tenderness, which ariseth from the tender temper and constitution of the heart and eyes by Nature, which is in some more, some less; whence they are ready to receive impressions of grief, 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 mere worldly Brokennesse and grief of Heart, arising from some worldly ground or occasion, &c. Such as Jacob's grief for Joseph supposed to be torn in pieces, GEN. 37. 33▪ 34, 35. Of David for Absalom, 〈◊〉 SAM. 18. 33. Of Rachel for her children, MAT. 2. 18. As streams of water will not ascend higher then the fountain head whence they first took their rise: so these streams of worldly contrition, arising merely 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 feigned hypocritical brokenness for sin, w ^ch comes nearest 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 publicly 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 Judas, 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, abhors Hypocrisy.

4. But here understand only a true, gracious, p • nitential brokenness of heart for sin, when the heart is kindly pricked, melted, humbled, and in bitterness for sin, and finding no rest nor remedy in itself, nor in any created comfort, makes out only to God's 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 brokenness 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 brokenness expressed by us.

3. In what sense is such a broken spirit here styled The S • crifices of God?

Ans. This phrase 〈 in non-Latin alphabet 〉 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 choice, excellent Sacrifices. Or secondly As signifying the peculiar gratefulness and singular acceptableness of this sacrifice to God, above all the typical sacrifices of the Law, none of them all please God so well 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 one Sacrifice of a truly broken heart hath in it the gratefulness 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 seems to be a 〈 in non-Latin alphabet 〉 less being spoken then was intended; thou wilt not despise i. e. thou wilt highly esteem and account of it, it will be most acceptable with thee. The words thus explained, this Doctrinal Proposition is evident in them. Viz.

A truly broken spirit is a most pleasing and acceptable sacrifice 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. 〈 in non-Latin alphabet 〉 That it is so. 2. 〈 in non-Latin alphabet 〉 Why it is so.

1. For the first, the 〈 in non-Latin alphabet 〉 That this is so: viz. That a truly 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; 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 Daily 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 elsewhere, 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 Real. 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 grateful to God, forever, both under Old and New Testament.

2. A broken spirit is so pleasing to God, that God highly prefers it before all mere moral performances, or Pharisaical 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 disclaiming a manifold guiltiness, God I thank thee that I am not as other men are, extortioners, &c. he borrows God's name, pretending to thank him, intending to praise and appla • d himself. Affirmatively, assuming to himself a manifold vertuousnesse, I fast twice in the week, &c. But the poor Publican performeth his Devotion in a far other manner, he stood a far off, as afraid to draw near into the presence of God: he would not so much as lift up his eyes to heaven, as unworthy to look towards God's glorious habitation: he smote upon his breast, as sore broken and displeased at himself for his own o •• ences; and said, God be merciful to me a sinner, as apprehending no sufficient remedy, against his deep sinful 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 i. e. justified and not the other. Oh how happy are they that partake of God's justification, Psal. 32. 1. 2. To be justified of God is a fruit of his highest acceptation. This acceptation was the Privilege of the broken-hearted Publican, when the cracking Pharisee with all his moral and legal perfections, without true Contrition, was rejected.

3. A broken spirit is so pleasing to God, that God hath a peculiar and especial respect thereunto. Thus saith the Lord, The heaven is my Throne, and the earth is my foot-stool, where is the house that ye build unto me? 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 look, even to him that is poor and of a contrite Spirit, Isai. 66. 1, 2. God looks upon him that is of a poor and contrire spirit, not only with a look of bare intuition, for so he looks upon both the evil and the good: but with a look of smiling favor and acceptation, called the lifting up of the light of his countenance, Psal. 4. 6. now where God thus looks, he likes, he notably loves. So its said, God had respect to Abel and to his offering, Gen. 4. 4. i. e. God approved 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 brokenness of heart, saying, Because thine heart was tender, and thou didst humble thyself before God, when thou heardest his words against this place, and against the inhabitants thereof, and humbledst thyself 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 Manasseh, (that Monster of wickedness,) & to the brokenness of his spirit, for when he was in affliction, he besought the Lord his God, and humbled himself greatly before the God of his fathers: And prayed unto him, and he was entreated of him, and heard his supplication, and brought him again to Jerusalem into his Kingdom, 2 Chron. 33. 12. 13. In a word what respect had Christ to the penitent woman's brokenness of spirit, when he so commends her entertainment of himself with Tears, washing of his feet with them, wiping them with the hairs of her head, &c. before the Pharisees 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 brokenness of spirit, makes it clear that a broken spirit, is God's most grateful Sacrifice and delight.

4. A broken Spirit is so pleasing to God, That he ranks a broken spirit, a tender fleshy heart, a spirit of mourning, &c. among the rarest expressions of his special grace and favor 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 clean water upon you, and ye shall be clean, from all your filthiness 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 Evangelical 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 mourn for him, as one mourneth for his only son, and shall be in bitterness for him as one that is in bitterness for his first borne, &c. Zech. 12. 10. &c. Where, brokenness 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 bitterness 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 brokenness of spirit be thus ranked among God's choice promised blessings, if the Lord had not choice thoughts and account thereof?

5. A Broken spirit is so grateful to God, That himself undertakes it to be the peculiar Physician to heal, bind up, revive, and comfort poor broken hearts and bleeding souls. He healeth the broken in heart, and bindeth up their wounds, Psal. 147. 3. He bottles up their tears, and their sighing is not hid from him. He dwells 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.

Still the scope and intendment of God is the swathing up of broken bones, the sweetening of the embittered spirits of his people. This the very office of Jesus Christ himself, The Lord hath anointed 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 Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness, Isai. 〈◊〉 . 1, 2, 3. Compared with Luk. 4. 18. Happy tears which Christ's hand shall wipe oft: happy wounds, which Christ's blood shall close again; happy brokenness 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, the poor 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 look, even to him that is poor 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 myself 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 dear 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, Holiness, Happiness, &c. shall dwell there, though these are dear delights, able to change the blackest midnight into a smiling morning, a very Prison into a Palace, 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 roof; much less that thou shouldst dwell there.

11. Thus much of the 〈 in non-Latin alphabet 〉 , That a broken spirit is a most pleasing Sacrifice to God. Now pass we to the second particular, the 〈 in non-Latin alphabet 〉 , Why a truly broken spirit should be so grateful Sacrifices to God? This may be opened both Negatively and Affirmatively.

Negatively, this gratefulness of a broken spirit, ariseth not from any merit, or any degree or shadow of merit that may be imagined to be in a broken spirit, (as the Popish merit-mongers do commonly suggest when they treat of this Theame of brokenness of heart.) For though ou • heads were waters, and our eyes fountains of tears, Jer. 9. 1. Though we should eat ashes as bread, and mingle our drink 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 grief, our cheeks furrowed with sorrow, and our very moisture 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 penitential mournings for sin, do we not come short of duty? alas for us, ipsae Lachrymae sunt Lachrymabiles &c. we had need to weeep over our tears, sigh over our sobs, mourn over our griefs, 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 do our best, so much flesh adheres to all. We read of David's broken bones, but we read not of his merit: we read of Peters bitter tears for his sin, but we read not a word of their satisfaction, that must be left forever to the blood of Christ.

Affirmatively, a broken spirit is a most grateful sacrifice to God, because,

1. A broken spirit is a spiritual sacrifice. Herein not the bodies or blood of dead brute-beasts, but the spirit i • self of •… g and reasonable man, even his very heart and soul 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 spiritualness of his sacrifices and services, he specially calls for the heart, My son give me thine heart, Pro. 23. 26. all the Gospel-sacrifices, which are acceptable to God in Christ, they are spiritual 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 himself 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 hypocritically cover its sin like Adam, Job. 31, 33. or spare any iniquity as Saul did Agag, &c. But like a broken vessel, lets all run out, ingenuously spreads open all its own vilenesses before the Lord, takes the shame of all upon its own face, lets all lie loose; As water, mire, stones, heterogeneals which were inseparably congealed in a hard bound frost, yet they all lie loose when there comes a kindly thaw: so the heart that was once congealed in the mire and dregs of sin, when with penitential brokenness it is kindly thawed and dissolved, sins that stuck fastest in the soul lie loose, the spirit longs to be rid of them all, as here broken-spirited David lamented both originals and actuals, 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 myself, 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 chief 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 blaspheme, and being exceedingly mad against them, I persecuted them even unto strange Cities, Act. 26. 9. 10. 11. And it is observable how God's promise of an heart of flesh, is coupledwith the promise of sprinkling clean water upon his people, of cleansing them from all their filthiness 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: is in bitterness for all, and taketh pleasure in that bitterness: Counterfeits not trouble for sin like the Pharisees with their sower disfigured faces, Math. 6. Squeezes not out a few crocodiles tears, &c. but his very soul bleeds, and his eye trickles down with tears in secret, pouring out complaints into the bosom of God, when no eye but his sees. Ille dolet vere, qui sine teste dolet.

Now God calls for uprightness, 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 promised in the Current of the New Covenant, Ezek. 11. 19. &c. and 36. 26, 27. &c. its one fruit, and that a Principal one of the spirit of grace promised, Zech. 12. 10. &c. Consequently its part of that precious image of God consisting in true holiness, Eph. 4. 24. and a rich link of that admirable chain of grace about the Churches neck, Cant. 4. 9.

And therefore God is much taken with a truly broken heart, he cannot choose but accept and prize his own Graces in us, love his own image, and the reflexive rays of his own beauty upon us. Christ pathetically professeth to his Church as much; Thou hast ravished my heart, my sister my spouse; thou hast ravished my heart with one of thine eyes, with one chain of thy neck. The smell of thine ointments 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 Soul. Faith first is in us in order of nature at least, but actual 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: there'es faith, for with what other eye can they behold Christ crucified? And they shall monrn for him, &c. there's brokenness of spirit resulting from it, Zech. 12. 10. There is an hard Question in Divinity, whether Faith be not part of Repentance? Thus some Resolve, If Repentance be considered largely for the whole work of Conversion, so faith is comprised in it: if strictly, so it is the cause thereof. however they are nearly allied, 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 honors God, and God highly honors faith. Faith clasps fast hold of Jesus Christ, as its peculiar object, and comes into the presence of God with Christ crucified in its Arms, urges his person and passion, as sins propitiation; Counts all self-righteousness loss and dung, in comparison of Christ's righteousness, Phil. 3. 7, 8. this, this is that which so singularly pleaseth God; in as much as the person of Christ is most dear 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 soul 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 brokenness of spirit intwisted with faith, and faith fast linking it self to Christ, become most grateful unto God.

5. Finally, a broken spirit is a self-debasing spirit. Can lay it self low before God, is vile in its own eyes. See this in several persons; The Pharisy and the Publican, both of them went up into the Temple to pray, but they went about the same work with far different hearts; The Pharisees was stony and unbroken, therefore he only exalts himself, cracks and brags of himself, justifies himself before all others: But the Publicans heart was fleshy and broken, and therefore vilifies himself, dejects, debases, and abhors himself, Luk. 18. 10. to 15. See this in the self-same persons, comparing them with themselves being found in several states and conditions. Paul before he was broken in heart, he was alive, Rom. 7. 9. stood much upon his native or acquired Privileges, Phil. 3. 2, 3. &c. but when once he was kindly broken, confesses all these things to be loss, yea loss and dung: and counts himself unworthy to be called an Apostle, 1. Cor. 15. 9. less then the least of all Saints, Eph. 3. 8. chief of Sinners, 1 Tim. 1. 15. now he veils all his topsayles, sits down in the dust. Thus the Prodigal, 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 far too good for me, Luk. 15. 18. 19. Thus the sinful woman, when her heart was penitentially broken for sin, how she debases herself; she addresses her self not to Christ's head, but to his very feet, and there she falls 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 ointment she annoynts his very feet, thought it honor enough for her, and herself exceeding happy, that she might have liberty to perform 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 self, can lie down in the dust at the foot of God, can be as anything, can be as nothing that God in Christ may be all.

Now the Lord greatly prizeth a 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 self-debasing Publican justified before the Pharisy? Luk. 18. how was the self-debasing Prodigal 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-heartedness were so mean and vile in their own apprehensions.

Hitherto of the Doctrinal handling of this Observation, Now to the Practical Application. Is a truly broken spirit, such grateful Sacrifices of God? Then how useful 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 things,

1. That there is a vast odds and disparity betwixt that account which God, and that which the world hath of a broken spirit. With God a broken and a contrite spirit (as hath been shown) is most acceptable, beyond all Typicall Sacrifices, before all mere moral performances and Pharisaical perfections, peculiarly respected of God, ranked among the choice and flower of promised blessings, the special cure of God, and the very Home and habitation of the Lord himself most high and holy: But on the contrary this brokenness of heart is with the world, and the men of the world most unacceptable, is looked upon as a sad, mopish, melancholy disconsolate distemper; always 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-pass them; who say with the rich fool, Soul thou hast much goods laid up for many years, eat, drink and be merry, Luc. 12. 19. &c. However the Saints know the world is grossly mistaken in this matter of brokenness of spirit for sin, and while God himself counts it his Sacrifices, they can say it is an wholesome brokenness, a sweet bitterness, a joyful sorrow, and happy tears.

2. That an unbroken spirit an hard flinty adamantine heart is on the contrary most hateful and abominable to God. A broken 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 odiousness of such an heart to God.

The nature of an heard heart (which Scripture sometimes calls An heart waxing gross, or fat, and so senseless, Act. 28. 27. and often elsewhere, a stony heart, Ezek. 11. 19. and 36. 26. Hardness of heart, Mark. 3. 5. Hardness, 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 man's heart is an hard heart; a very stone, 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 supernatural dispensation bestow a tender heart, everyone by nature lies under the curse of an heard heart. And this natural hardness of heart is compared, not to the hardness of wax, or brass, or Iron or steel (for though these be very hard, yet they become soft and malleable by the fire) but to the hardness of a very stone, which will be sooner broken to powder then softened, as Zanchi observes, so extreme is our natural hardness.

2. Actually and accidentally, not only the hearts of natural men, but also even of regenerate persons may contract some hardness, spiritual security and stupidity; by not improving grace received, and other means for maintaining and increasing of tenderness 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 seems to be an accidental hardness, discovered in that act.

3. Habitually men's hearts are hardened in sin, when by many acts men are so accustomed to do evil that they cannot lay it aside; no more then the black Moore his skin, or the Leopard his spots, Jer. 13. 23. This habitual hardness creeps and steals upon men's spirits through sins subtlety, which leaves behind it not only reatum, guilt, but also maculum, a stain, or spot:—lest any of you be hardened through the deceitfulness of sin, Heb. 3. 13. This hardness grows 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 Custom 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 evil. 4. Lusts corruption, viz. a delightful accepting of the enticement, 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 custom of sinning, it being a further step, as Calvin notes. 7. Death, the due wages of all.—The degrees of hardening in sin are thus reckoned up by Bernard (if he was author of that Book de Conscientia) viz. 1. He that hath been accustomed to well-doing, 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, desirable. 6. Of desirable 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 dreadful Judge as to sin, and securely to sin, and to boast of vices as though they were virtues.

4. Judicially men's hearts are hardened in sin, when they are forsaken of God and given up to their own obduration and the dominion of the Devil, that seeing they will be hard they shall be hard with a witness. Thus we read often of God's hardening of Pharaoh's heart, Exod 4. 22. and 7. 3. &c. and that God hardeneth whom he will, Rom. 9. 18. Pharaoh had many judgments upon him, but his hard heart was the most dreadful of all his judgments. This was the Plague of his plagues: This the Plague of his Soul: This a Plague that would stick upon him to all eternity.

But when God is said in his just judgment to harden men's hearts, we must understand it wisely, cautiously, God hardens no man's heart by infusing any new wickedness 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 withdrawing or denying to the heart his softening grace, (which he is not bound to give,) whereby the heart might be restrained from sin; which grace being denied, the sinner hardens his own heart by his own inward pravity: as when an owner denies to prop up or repair 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 Satan. 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 wickedness with violence and greediness: 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 men's 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 Sun 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 ways. See Hos. 4. 14.

Thus much in brief of the nature of Hardness 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 God's people. The hatefulness and odiousness 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; cries, harden not your hearts, —See Psal. 95. 8. Heb. 3. 8. 15. and 4. 7. What God forbids is displeasing and hateful to him.

2. God much lays to heart the hardness of men's hearts. Jesus Christ looked round about upon the Pharisees with Anger, being grieved for the hardness of their hearts, Mark. 3. 5. And after his Resurrection he upbraided his own Disciples for the hardness 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. years together, Heb. 3. 8, 9, 10.

3. God brands hardness of heart with such notes of infamy and disgrace, as discover his great detestation thereof. Among many other passages hardness of heart is accounted of God a fruit and proper effect of sin: Lest your hearts be hardened through the deceitfulness of sin, Heb. 3. 13. such as is the cause, such is the proper effect, both abominable to God.

Hardness of heart is accounted a great sin itself, whereby God is much tempted and provoked, Heb. 3. 8, 9, 10. The depth of a man's natural 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 Pharaoh's sin is comprised under his hardness of heart, Exod. 14. 4.

Yea hardness of heart is a cause of sin of any the foulest abominations; what Temptation of the Devil 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 Devil that brings along many other devils with it, to possess the soul. More especially it brings forth the cursed fruits of 1. Woeful 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. Woeful and damnable unbelief, 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 hardness of heart with sad and heavy Comminations, as Pro. 28. 14. and notably, Pro. 29. 10. Jer. 19. 15. but most remarkably, Heb. 3. 8. to 12. God's threats argue evidently God's wrath against it.

5. Finally, over and beyond all this, God plagues hardness of heart with dreadful judgments, whoever hardened himself against God, and prospered? Job. 9. 4. 1. What Temporal vengeance inflicts he for hardness of heart? as upon Pharaoh and the Egyptians, who after all their plagues for hardening their hearts against God, were at once intombed in the Red-Sea, Exod. 14. upon Israel, for their hardness of heart not suffered to enter into God's rest, to enjoy the promised Canan, Heb. 3. 8, 9, 10, 11, &c. and afterwards, they that came into the promised Land, for this wickedness were removed out of God's sight, 2 King. 17. 14. with 18. How terrible was that vengeance of God upon Nebuchadnezzar hardened in his pride? Dan. 5. 20, 21, read it, and tremble at it, 2. What Spiritual wrath doth God pour out upon hard hearts? giving them up to utter obduration, as in Pharaoh, Exod. 4. 22. and 7. 3. and in others, Joh. 12. 40. 3. Finally, what eternal vengeance do hard hearts here treasure up unto themselves against the day of wrath?—Rom. 2. 5, &c. Doubtless 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 grateful to Satan, yet it is most hateful and abominable to the great heart-searching God: How woeful their condition that lie under the plague of an hard heart! How happy they that are delivered from it!

This may serve to put us all upon the Trial and Examination of our hearts and spirits whether they be broken or no; that so we may discover whether they be the grateful 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 stress of our Comfort will peculiarly lean upon this basis of penitential brokenness; if our hearts be actually broken this day, what an Odor 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 David's was.

But how may we discover whether our hearts and spirits be truly broken and contrite? Answ. Principally 2. ways,

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, ofttimes 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 homogeneal and near of kin to one another, are more immediately coupled and associated, and such do mutually descry and discover one another.

Now these are the usual and famliiar Companions of true brokenness of spirit, and tenderness of heart, viz.

1. A Spirit of Prayer and Supplication. A broken spirit is a praying spirit, they usually go together, they are promised together, I will pour—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 Prodigal son 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 Christ's 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, 〈 in non-Latin alphabet 〉 , 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 wrestle with his heavenly father, the Apostle saith, he offered up Prayers and Supplications with strong crying and tears, Heb. 5. 7. Some writings cannot be read but in water, and those Petitions of believers which are indicted by the spirit with sobs and groans, and swimming along towards God in streams of tears, how legible and available are they with God? The spirit it self helpeth our infirmities. —See Rom. 8. 26. No spirit can sigh and groan, can weep and mourn, can tug and wrestle with God like a broken spirit. Such a spirit, not so much prays to God, as powers out it self, and all its desires into the bosom of God. See Psal. 102. Title of the Psal. Such a spirit prays importunately, pathetically, powerfuly: of all frames of Soul, this melting broken frame of spirit is most ingenuous eloquent and potent in prayer, fetches arguments from the best to picks, God's nature, Christ's merit, Covenant, promises, &c. fills itself full of them as a vessel 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 thyself ô Christian, where is thy Spirit of Supplication? Where those mighty unutterable groans and desires? where those wrestlings, &c. doest thou not know what a spirit of prayer means? neither doest thou know what a broken spirit means.

2. Humility. A broken spirit is an humble spirit, low in its own eyes, thinks worse of itself then of any others, or then any others can think of it; can prefer the meanest Saint before it self, counting it self the least of Saints, if a Saint at all, &c. But to this man will I look, even to him that is poor, and of a contrite spirit— Isai. 66. 2, Poverty of spirit and brokenness 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 increased with goods, and had need of nothing; was as far from brokenness of heart, as he was from apprehensivenesse of his own misery, not knowing that he was wretched and miserable and poor and blind and naked, Rev. 3. 17. Where now is thine humility and spiritual poverty? if thou beest hardened in spiritual pride, self-conceit, &c. how should a broken spirit lodge in thy breast?

3. Love to Jesus Christ. A broken spirit is a tender affectionate loving spirit, and the love of such a spirit flames out most ardently towards Christ. Oh it entirely loves Christ, that loved it, prayed for it, bled for it, died for it, and washed it from its sin in his own blood, Gal. 2. 20. Rev. 1. 5. how it esteems, 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 there's none that I can desire besides thee? —All things are but loss 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 anointing them with costly oynment, palpably proclaim her love to Christ, and Christ himself testifies, that she loved much, Luk. 7. 37. 38. 44. to 49. she could not choose, for Christ had loved her much; he forgave her her sins which were many, and she gave him her affections and tears 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. there's much of Christ in the broken heart: how then can a broken heart choose 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 express a sweet fragrancy of love to him. See now what tender affection thou bearest to Jesus Christ, to his Person, presence, office, Honor, Ordinances, image in his members, &c. if thou wouldst read brokenness in thine heart.

4. Obedience. A broken spirit is a dutiful tractable obediential spirit. Thus these two are coupled together,— And I will give them an heart of flesh, (there's brokenness of spirit) That they may walk in my Statutes and keep mine Ordinances and do them, (there's obedience associated to brokenness of heart,) Ezek. 11. 19, 20. and the like Ezek. 36. 26, 27. softened wax will receive any impression; melted mettle will run into any mould: thus a melted softened 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 he 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 ourselves 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 dutiful compliance with God's commands: can say as Augustine, Lord give me ability to do what thou commandest, and then command me whatsoever thou pleasest. Hast thou such a flexible dutiful 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 Pharaoh professed, he would not let Israel go, Exod. 5. 2. Hard-hearted Manasseh and the people would not hearken to God's messages, 2 Chron. 33. 10. The stubborn and stony spirited Jews, tell Jeremiah plainly, As for the word that thou hast spoken to us in the name of the Lord, we will not hearken unto thee: but we will certainly do whatsoever thing goeth forth out of our own mouth,— Jer. 44. 16, 17.

2. By the Adjuncts or Properties of a truly penitential broken spirit, we may further discover whether our spirits be broken, and thereupon the grateful 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, especially for the public abounding sins of the times wherein it lives. A soft heart is like the moist elements water and air, which are very hardly kept in and contained within their own bounds; it satisfies not it self only within the bounds of its own sins to lament them, but runs abroad also in lamentations for others. This as Augustine expresseth it, is pia tristitia, & beata miseria, i. e. A pious sorrow, and blessed misery to be afflicted for, not to be entangled with others vices, &c. Thus that Phoenix-King Josiah's heart was tender, and he mourned and wept and rent his clothes for the sins of the land. 2 Chron. 34. King David was a man after God's own 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 again, 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 himself before God, he rent his clothes, and wept before the Lord. David expresseth his grief, horror, and rivers of tears, and both for others sins. Here, Right Honorable, you may see in these two gracious Kings, that it's a beam of true honor and nobility becoming Peers, or Princes, to have broken spirits, that can relent for others offenses. 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 self 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 grief, thy horror, thy sighs, thy cries, thy rivers of tears in secret? &c.

2. A broken spirit hath clearest and saddest apprehensions of its own sinfulness; if others sins be motes, its own are beams; if others be molehills its own are apprehended as mountains. The sins of others are bitter, but its own sins are very 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 mere Randezvouz, sink, Sodom and Hell of all sin: Original sin being seminally, potentially and dispositively, all sins; consequently all imaginations thoughts words works in that state only evil 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. 〈 in non-Latin alphabet 〉 , that casily-encompassing sin, Heb. 12. 1. whence not only innumerable swarms of errors, infirmities, &c. and that in the best and most spiritual duties do surround them, but too often gross lapses overturn them. These things sadly pondered, deeply wound and perplex broken spirits; so that they are pricked in their hearts, Act. 2. 36. they mourn, and are in bitterness, Zech. 12. 10, 11. Their very bones are as it were broken, Psal. 51. and they dolefully groan 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 sorrows do they pour out before the Lord. 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 egg is crushed, it breaketh out into a viper, Isai. 59. 5. the viper formerly hid and undiscovered, then appears: Thus when the carnal heart is crushed and bruised, then the toads, snakes, vipers and vermin of sin are evidenced, which till then were not imagined to be there. Philosophers have a maxim, grave non gravitat proprio loco, An heavy thing is not felt heavy in its own 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 sinful state, its in its element, in its own natural place, sin is no burden: but when the heart becomes spiritually broken for sin, and is taken out of its natural condition, then the insupportable load of sin is felt with a witness. Consider, is all sin bitter, thine own sin most bitter: dost thou cast first stone at thyself? &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 good a God, so sweet a Savior, oh how this kills a broken spirit! this stabbed David to the heart above all other consideratious, that he 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 Uriiah's life, by murdering him? against Bathsheba's chastity, by uncleanness: against his own body, the Temple of the holy Ghost, by defiling it? 1 Cor. 6. 18. 19. and against the honor of Religion, scandalizing God's 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 show where the pinch of his grief principally lay; it went most of all to his heart that he had fin'd against such a God. And when the Jews shall be re-implanted into their own stock, This shall most deeply pierce them, that they did so cruelly and causelessly pierce Christ. This shall bring them to mourn as for an only son, to be in bitterness 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 fear, 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 Savior: oh how its pricked with Christ's crown of thorns, how it bleeds over Christ's bleeding wounds, and for its tearing open Christ's side and heart, how it could tear its self in pieces!

4. A broken spirit trembleth at God's word, and at God's Rod: when God speaks, and when God strikes.

At God's Word the broken spirit trembleth. But to this man will I look, even to him that is poor 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 Threats, least he should despise them, and involve himself in them: at the Commands, lest he should disobey and violate them, &c. oh there's enough in the word of divine Majesty power and authority to make a Giants heart to quake. Felix the Governor trembled before Paul preaching of judgment, &c. and Paul at that time but a poor Prisoner in chains, Act. 24, 25. Did Felix tremble slavishly? how much more do the contrire spirits tremble f • lially. They that despise, scorn, oppose, blaspheme the word of God, how far are they from true penitential Contrition?

At God's Rod also the contrite spirit quakes. How did the repenting people of God in Ezra's days, Tremble because of the great Rain? 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 only at the plague of waters itself 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 God's Rod, how did good Josiah's heart melt when God's 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 real Reformation. Upon reformation both private and public, as his place requires and as opportunity is afforded.

Privately, A broken spirit is studious to reform it self, to embrace a new course of life, which (as Luther observes) is the best Repentance. The Prodigal humbled, reforms, goes to his father, bewails and forsakes his former lewdenesse, Luk. 15. Saul humbled by the mighty hand of Christ at his Conversion, presently reforms, gives over persecuting of the Saints, and straightway preached Christ in the Synagogues, that he is the son of God, Act. 9. 20. After Peters heart was broken, and he had wept bitterly for his shameful denial of his Master, Mat. 26. 75. Luk. 22. 62. he so reformed himself in this particular, that we never after read that he relapsed into the same sin, yea we read our Savior's Prophecy of him that he should glorify God by being himself crucified for Christ and his Truth, Joh. 21. 18.

Publiquely; A broken spirit is desirous also to reform 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 Personal, but did proceed to public Reformation in the Kingdom and Church wherein they lived. Thus Ezra hearing of the sins of the people of the land and of the Princes by unlawful marriages with the Heathens, rent his garment and mantle, and plucked off the hair of his head and of his beard, and sat down astonished, Ezr. 9. 1, 2, 3. (here are notable symptoms 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 swear to God to do it, and after took 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 people's sins, he sets presently and vigorously upon public Reformation, makes the Law of God be publicly read, enters into Covenant with God to keep his Commandments and his Testimonies and his Statutes with all his heart, & with all his soul,—caused all that were present in Jerusalem and Benjamin to stand to it—took away all the abominations out of all the Countries 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 days 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 wickedness, 2 Chron. 33. 2. to 11.) when in his affliction his heart was broken, so that he besought the Lord his God, and humbled himself greatly before the God of his Fathers, —Even then this Mannasses set upon public Reformation; for, he took away the strange God's 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 Jerusalem, 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 himself had erected, 2. restored the pure worship of God, which himself destroyed, and 3. commanded Judah to serve the Lord God of Israel: who could have expected such a Reformation from Manasseh? his humbled spirit could not choose but reform. Then what Church and State need despair of Reformation, if the Lord would but thoroughly humble and break the hearts of Princes and Rulers, as he did Manasseh?

Right Honorable, this in special concerns you, be pleased to consider these three • amous Magistrates, how when their spirits were broken they speedily and se • iously testified the same in public Reformations: get you broken hearts like them, you will r •• orme 〈◊〉 them. It's true, you and the people have sworn and covenanted with God a public Reformation according to the Word of God, &c. And God hath honored you to lay some foundations of Reformation, for which we bless 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 groan under woeful oppression, injustice, and all manner of violence and wrong, as much, if not more then ever?—O hasten to save the poor Kingdom from these destructive evils! But how doth the Church of God, not only groan, but even languish, faint and die continually under those cursed diseases of error heresy, blasphemy, licentiousness, divisions, disorder and confusion, horrid Atheism, 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 soul, 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 we falling? should these things still pass on without control, what Religion shall we leave to our posterity? Can we redress these distempers? Ministers may preach, people may petition, and both may pray: but if you sit still, who are Heirs of Restraint Judge. 18. 7. who bear the sword, and should not bear the sword in vain; Rom. 13. where shall we have healing? you have power to hinder, you have sworn to extirpate these evils, 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 Eli's sons, They have made themselves vile, but you restrained them not; you know it's an old maxim in Divinity, Qui cùm possit, non prohibit, jubet. He that can, but doth not hinder evil, commandeth it. God forbid you should contract such guilt upon yourselves; Besides these evils to be removed, are there not many necessary parts of Reformation wanting? as the public 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 Manasseh. Be strong, and the Lord shall be with you.

This Doctrine may serve to Exhort all persons that desire 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.

Answ. A broken spirit may be obtained and maintained.

1. By a due dependence upon God alone in Jesus Christ for a broken spirit, without God and Christ, thou canst not break thine own heart, nor can all the world do it for thee, thou mayest as well 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 brokenness. 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 hardness: 2. God can subdue and remove the hearts stoniness. 3. God can infuse an habitual supernatural tenderness and 4. God can draw forth that habit into actual 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 dutiful attendance upon God's word in the powerful Ministry of it: This is most quick and powerful and sharper then any two edged sword, piercing even to the dividing asunder of soul 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 wait 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 sias. Others sins may break our hearts, as it is clear 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 grind 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 Prodigal, Luk. 15. 18. 19. as in those Jews, Zech. 12. 10, 11, 12, &c. man's sin makes the whole Creation groan, as under a load ready to break its back, Rom. 8. 22. and shall not man's 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 souls unto you for the actual mollifying of your hearts?

Think what sin is, it is the transgression of the Law, 1 Joh. 3. 4. the death of the Soul, Eph. 〈◊〉 . 1. the fruits of the flesh, Gal. 5. 19. the works of the Devil, 1 Joh. 2. 8. and utter abomination to God, Pro. 26. 25. Sin is so foul and filthy, that the filth under the nails and arm-holes Jam. 1. 21. the vomit of a dog, the mire of a swine, 2 Pet. 2. 22. the poison of serpents Rom. 3. 13. the spots of Leopards, and the skin of black Moors, Jer. 13. 23. the putrifaction and deadly stink of opened sepulchers, Rom. 3. 13. and basest 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 Devil, for sin made him a Devil: and the very Hel of Hell.

Think against whom sin is committed. Against God blessed forever, 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 always been doing thee good, never did thee harm: 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 sorrows; yea a worm 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 poured out his soul 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 mourn, Zech. 12. 10, 11, 12. yea against the Spirit, that convinceth, illuminateth, adopteth, Sanctifieth, s • aleth, cōforteth & dwelleth in thee. Is this thy kindness 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 worms, moths, grasshoppers, as the dust of the balance, as nothing, as chaff before the wind, as stubble before the consuming fire: your sins hurt not God, but yourselves. If you be holy, what do you to him? if sinful, what do you against him? Job 35. 6.

Think how your sins, England's sins are aggravated; being beyond sins of Sodom, Samaria, Jerusalem; because against greater light, mercies, means, ordinances, then ever they enjoyed against promises and threats, kindnesses and judgments, the patience of God, wonderful deliverances, and a glorious gospel. How should such conside rations as these even break the soul in pieces!

4. By a prudent laying to heart of God's judgments inflicted. This may be a means of softening a stony heart, when perhaps the word will not penetrate. Manasseh that would not hearken to God's word, yet melted in his chains, humbled himself greatly, 2 Chron. 33. 12. How did the people tremble at the great rain? Ezr. 10. 9. God implies that his judgments will make the uncircumcised hearts be humbled, and accept the punishment, Levite. 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 judgments and let your hearts be broken for England and yourselves therein.

Think what variety of judgments are upon the Land. The Pestilence hath slain thousands: the sword ten thousands. The immoderate rain for these divers months hindering seed-time with some, or washing seed sown out of the ground, with others; and so threatening a famine. The murrain among horses and cattle in some places (as is credibly reported,) and which is heavier then all, the spirit of error and heresy that spreads and frets among us as a Gangrene; so many being given up to strong delusion to believe a lie, 2 Thes. 2. 11. how are these judgments concatenated together, and pursue one another as Jobs messengers, and the billows of the Sea? and God's hand is stretched out still.

Think of the impartiality of God's 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 God's severity.

Think of God's wrath and displeasure that discovers itself in all, his frown more heavy then the frowns of all the world, if he look but upon the earth, it trembleth, if he touch the hills, they smoke, Psal. 104. 32. & shall not we tremble when he is angry?

Think of England's sins deserving all these and worse, these shafts that fall upon our heads we first shot up against heaven ourselves, nay it's the Lord's mercies that England is not consumed, as Jerusalem said of her self, Lam. 3. 22.

Oh, how is Truth, Peace, Union among Brethren, health and our many comforts broken? and shall our hard hearts only remain unbroken?

5. Finally, by deliberate Contemplations upon God's mercies to England and to us. The love, kindness and mercies of God to man, are wont to thaw and melt men's hearts for their unkindnesses to God, hence Ezra labors so to break his own and his people's 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 yourselves▪ Personal mercies. Parliament mercies, Kingdom mercies.

What comfort doth this doctrine afford to all truly broken spirits and contrite hearts! These are God's Sacrifices, these God will not despise, and then▪ who shall despise them?

Such 〈…〉 God prefers beyond all legal Sacrifices, Psal. 51. 16. 17. 2. Beyond all Pharisaical duties and perfections, Luk 18▪ 3. to such he hath most favorable respect, Isai 66. 2. •… 4. of such he is the peculiar Physician, 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, happiness and heaven itself • o dwell also. Thrice happy he •• s that are thus grateful unto God.