A BROKEN HEART OR THE GRAND SACRIFICE AS IT WAS LAID OVT IN A SERMON PREACHED AT St. MARIES in Beverley in the East-riding of the County of Yorke upon the monthly Fast-day in Christmas-weeke being Decemb. 28. 1642. By JOHN SHAWE Pastor of the Church at Rotherham in the same County ISAIAH 57. 15. For thus saith the high and losty One that inhabiteth eternity whose name is holy I dwell in the high and holy place with him also that is of a contrite and humble spirit to revive the spirit of the humble and to revive the heart of the contrite ones ISAIAH 66. 2. But to this man will I looke even to him that is poore and of a contrite spirit and trembleth at my Word Printed at London in the yeare 1643. TO THE RIGHT VVorshipful Mr. THOMAS RAYKES Major of the strong and populous Towne of Kingston upon Hull and all the Aldermen thereof to Mr. Richard Wood Sheriffe and Mr. Iames Lupton and Mr. William Raykes Chamberlaines of the same famous Corporation and to all the rest both of the high and low Church Parishes I. S. wisheth truth add peace here life and glory after by Jesus Christ Right Worshipfull and much honoured Sirs THE eagernesse and importunitie of those amongst you whom it most concerned so pressingly inviting me to come over to you for the service of your Faith the worke of the Ministery when dangers and troubles should arise in mine owne Hemiphere together with your unanimous and free choyce of mee for that work during the continuance of such stormes have moved mee to hazard my selfe on the publique censure that I may hereby acknowledge your kind respect and returne you deserved thankes Accordingly when stormes arose at home and the providence of God opened a doore at your request I came over to you why I staid not with you but remain here at Bâ—verlâ—y six miles from you and forty miles from the smoake of mine own cabbin you well know I have not now to accuse any or Magistrate or Minister or people this only I am most confident of that the great God who now knowes and ere long will reveale and judge the secrets of all then will manifest that in this businesse I had and I verily so think of you neither intention nor endevour but such as are agreeable to Gods Word and the Parliaments order I heartily wish that the succâ—sse of this businesse may further that which in the Sermon I drive at both in you and me Broken heartednesse and contrition of spirit my prayers are that the publique curses wished may never fall on you but that the blessings of peace may ever flourish within your gates both peace within you peace of conscience by framing your conversation to Gods Word and peace above you peace with God through the Reconciler Jesus Christ and peace without you peace with men which is alwayes good and pleasant especially now and chiefly in your Towne when it is attendant to truth and holinesse The Lord ever keep you from that evill spirit of dissention Judg. 9. 23. and grant that those especially who ought most to be men of peace may never for their own a Num. 11. 29 otherwise affected were Iohn Baptist John 3. 29 30. and Paul Phil. 1. 18. honour gaine or private ends make any breach in the walls of Jerusalem I had rather with Jonah be east into the Sea then wilfully make publique rents in Christs seamlesse Coat My intreaty to you is not to trust in any outward strength or fortifications lest selfe-confidence be your ruine Isa 30 3. Jer. 17. 5 6. you see in Isa 22. verl 8 9 10 11. that Judah got Armes and souldiers made ditches trenches bulwarks c. But heare what God saith vers 12 13 14. That without Heart-breaking and humiliation all these could not save them You know what was said to Phocas If you build your walls to heaven yet if singer in it will ruine them all These fortifications cannot keep out the worst enemies as first sin second Gods wrath third sicknesse fourth death fifth devils sixth burning conscience now seventh hell c. Labour therefore I pray you for true repetance that is the way to make a Kingdome or Towne stand Matth. 11. 21 23. had Sodome and Gomorrah repented they had stood till this day How did this prolong Nineveh Jonahs first words to Nineveh implyed this and holy Bradfords last words at the stake expressed it viz. Repent O England repent repent Of al enemies and treacheries take heed of that cheating theefe and devillish traytor raigning sinne that would both discourage and ruine you I remember a sweet and experimentall passage of the old Earle of Essex Father to his Excellencie that now is in the Field which was preached at Pauls Crosse the Lords day next after his death When I have gone out in a morning said he and found some guilt lye on my conscience no man was more cowardly then I but when I went to prayer in a morning and found a cleare conscience and evidence of peace with God I durst have encountred an armie of men as bold as a Lion Such like expression I find of that Leicester-shire Martyr old Father Latimer Secondly practise that which was the close of many of the Martyrs Letters Pray pray pray When Jacob stood like a Vertue betwixt two vices on one hand had had Laban and now Esau and his crew on the other Jacob goes over the brooke alone and wrestles with God and though the longer he strove the weaker the lamer he grew yet holds out like Moses on the Mount till the day til he got a blessing and Esau's killing is turned to kissing Gen. 32. 24. 33. 4. See how prayer helps and saves in the worst times Joel 2. 31 32. I remember what I have read of Luther that he prayed five houres a day easque studio optissimas and that when he dyed the bords of his closet where he used to pray were found rotten with tears that fell from his eyes in prayer Thirdly labour to beleeve 2 Chron. 20. 20. by faith get into those chambers of protection Isa 26. 20. the chambers of Gods attributes of his decrees of his promises of his speciall providence principally the rocke Jesus Cant. 2. 14. Christ I remember another passage of Luther when they told him of the malice power and preparation that the Pope and his complices had against him Come come said he let us sing the 46. Psalme and let them doe the worst they can O but said some they have made a decree against you at Norinberge Oh! said he but there is another decree in heaven and that must stand I said he have hitherto kept out Pope Spaine and the Devil by prayer and when I am gone they that would keep him out must use the same way But the porch growes great give me leave to present these abrupt meditations such as they are to your hands eyes and hearts and
to shelter them that I say not my self under all your Patronage The blessing of him that appeared in the Bush go with them and be on you who shall ever have the ferventest prayers heartiest thanks and true affections of him who is At your command in and for the service of my Master Christs JOHN SHAWE Beverley Jan. 5. 1642. TO THE CHRISTIAN READER ESPECIALLY TO THE INHABITANTS WITHIN THE TOWNE and Parish of Rotherham and others to whom the Author hath had particular relation Christian and courteous Reader IF you aske mee why first this Sermon secondly at this time thirdly in such a plaine dresse homely garbe and phrase comes now to stand in white sheetes before the publique view take my answer to each in a word To the first thus When this Sermon was preached in this place where by the providence of God I am cast at present the watery eyes attentive eares and tongues of many most begged this Secondly among other notes whether safe or lost I well know not these on the sudden I thought not unsutable to the present times To the second thus I being now absent from home found some though but little time to write over these my thoughts Againe I thought hereby somewhat to recompence my necessitated absence from mine owne people this way To the third thus I was at the preaching hereof forty miles absent from my bookes and suddenly called to this worke and had time only once to write these notes over and that in the time of no small distractions and was willing to print it as it was preached as neere as conveniently I could else I could not well have called it the same Sermon moreover I thought the plainest phrase without all curious dresse did best become these times and the day and occasion of this Sermon God grant I may do that by printing and you by reading which may keep us both from sinning and further us in the way of heart-breaking If thou either bring a broken heart to the reading of those notes or hereby doest got one their plainenesse will downe the better if neither I much regard not thy censure How-ever if thy palate be too curious I shall commend the perusall of them to others in whom I conceive my self to have some more interest as being my speciall friends at “ As Cutthorp Somersall c. Brampton in Derby-shire at Chimloigh in a As Heanton Newplace Bury Collaâ—on Rashlâ—y and M. Ro. Sk. c. Devonshire Alhallowes on the pavement in Yorke Bradfield and b To some who in these times have fled hither for refuge as the Lady M. who hath been already plundered in York of a 〈◊〉 1000. pâ—unds and â—s yet out above 700 Ald V. and divers others inhabitants also Beverley and principally my tenderly affected stock at Rotherham in Yorkshire let oh let me prevaile with all you to set after heaven with a godly violence Matth. 11. 12. Feare not the present distempers combustions rubs and troubles it is one sign Antichrist is going down he rageth so sore Rev. 12. 12. no violent thing is permanent when one works exceeding hard we say he will get done quickly dolor si gravis brevis it is but nub cula cito transitura Cheare up and courage beloved as David did in the worst times when not onely friends and goods but wives and al gone yet God was not gone 1 Sam. 30. 6. this made him and those blessed worthies to take joyfully the plundering of their goods Heb. 10. 34. heaven will pay for all ere long know that no affliction or crosse comes on us till there be great need of it for us 1 Pet. 1. 6. comes not without an everlasting knowledge and decree of God before time Act. 4. 28. Ephes 1. 5. and is ordered by Gods all-wise disposing providence in time not onely God takes care of things in heaven but on earth Psal 113. 6. not only of men on earth but beasts yea birds yea little birds yea poore sparrowes whereof two are sold for one farthing Matth. 10. 29. and five for two farthings Luk 12. 6. yea these poore birds move not hop not from bough to bough ibid. without Gods providence may takes not care only of mans essentiall or internall parts but of his very haires which are but excrements Matth. 10. 30. if a haire cannot fal from our heads without Gods providence much lesse our heads from our shoulders nor shall any of these crosses last longer then serves for our profit Hebr. 12. 10. My times are in thy hands not in mans or my enemies O Lord said David Psal 31. 15. When the sore is healed the plaster will fall off when the enemies have pushed us nigher heaven God will then knock off the horns Zach. 1. 20 21. burne the rod Isa 10. 5. What can sword or staffe do without an hand to guide it The end and issue will be happie Isa 3. 9. only be we mourners get Christs marke Ezek. 9. 4. He that hath delivered us from the Lion Rom. 8. 28. and the Beare will deliver us from this Philistine Let us pray heare reade c. but let all come from broken hearts lap up all in contrition of spirit T though we have sought long and still things seeme to go worse and worse yet see how Jacob at length not at first prevailed with the Angel Moses on the Mount Exod. 17. the importunate widow with the judge Luk. 18. 5. and 11. 8. After the Luke 11. 8. sharpest storme comes the sweetest sunshine God can make the valley of Achor for a dore of hope Hos 2. 15. Let me beg of every Christian Reader a prayer and a teare I have said let us both practise and God give a blessing Amen and Amen So prayes I. S. Jan. 6. 1642. PSALME 51. ver 16 17. For thou destrest not Sacrifice else would I give it thou delightest not in burnt Offerings 17. The Sacrifices of God are a broken spirit a broken and a contrite heart O God thou wilt not despise Wonder not Right worshipfull and beloved * A Christmas as poore people say against a good time that these times by the voyce of the multitude call'd good or the best times but by the practice of the most made the worst times wherein many use Christ worse then hellish Iudas or devilish Pilate they let him live till hee was above thirty three yeares old but many use him like a Babylonish brat dashing out his braines as soone as he is borne wonder not I say that these times too commonly made times of feasting and merriment are now become times of fasting and mourning yea not the sixth or seventh as Zach 7. but the twelvemonth fast our Saviour tels that when he Bridegroom should be takne away then should they fast in those dayes Now when our Bridegroome Christ seemes to remove from the Temple from the Cherub from the thrâ—shold to the Mountaine Ezek. 9. 10. 11. When our God
seems to be removed from our Land heretofore the glory of Lands the fortunate Iland by reason of our sinues witnesse our wars and divisions from his ordinances witnesse that want of former efficacy and power from his peoples feeling witnesse their feares and troubles and when his sacred Majesty also is removed so far alas too far from his great councell no wonder if we fast in these dayes I have read in our Chronicles though now I cannot on the sudden tell where being far removed from my study Bookes and papers that heretofore there was in England a Christmas kept called the silent and dumbe Christmas because of a great affliction of God upon this Land the people were silent from their wonted mirth and sports sure if ever this Land had cause now much more to keepe a silent and dumbe Christmasse It was a savory passage of Vriah 2. Sam. 11. 11. When the Arke and Israel and Iudab abide in Tents and my Lord Ioab and the servants of my Lord encampe in the Fields shall I then c. Take my lawfull liberty and David himselfe If I forget Ierusalem in my mirth c. Fasting and Prayer if rightly performed have a great prevalency with the great God a wrestling power and binding power Ex. 32. A commanding power Isa 45. 11. See in old Testament Iudg 20. There was a scareful civill War in the same Land amongst Gods people of the same religion by profession the cause was Benjamin would not suffer malignant delinquent parties to come to condigne punishment The eleven Tribes send first to know the truth whether there was such a fact done or no it s proved ver 3 4 5. Secondly they offer faire termes of peace to their brethren only let the delinquents be punished vers 12. 13. Thirdly when these faire proffers were rejected then resolve they to goe and fight with their brethren some of them to fight and others to be sutlers for the Army Vers. 9. 10. And forth they goe 400000 of Israel against 26000 of Benjamin so that the people of Isarel had far more men a far better cause and a good warrant the Command of God himselfe Vers. 18. 23. Yet lost they in two Battells far more men then the enemy had in all even 40000 Vers. 21 25. But when they went to fasting and prayer which before they omitted Vers. 26. Then they beate downe all before them till themselves fell a weeping for the losse of a Tribe Iudg. 21. 23. Mat. 17. â—1 So in New Testament some devills are not cast out by Prayer only and other good meanes but by fasting and Prayer See how fasting turned quite about the heart of the greatest King in the World to hate malignants and to affect Gods Church though against his owne decree and purpose one night above all the rest Abashnerus could notsleepe he calls not for company but a booke no booke but booke of Chronicles would serve no page in that wherein Mordecaies good fact was mentioned Est. 6. But see how Esther first prevailed with God Cap. 4. 16 17. So when a Kingdome was upon the knee within forty dayes of giving up the Ghost yet Fasting and Prayer was one helpe to bring all safe back againe Ionah 3. 5 6 7 8. I might be large this way I onely shew how needfull this worke is even now Onely that we may doe it aright know its not abstaining from meate and drinke for a day so far as our bodily health and infirmities will admit and from workes of our calling sports and costly apparell so indeed sackcloth and ashes might better become us this day if it were the custome of Isa 58. 5 6 7. Fast day should be spent as a Sabbath Lev. 23. 28. Isa 58. 13. our Country then costy apparell Ionah 3. 5. all this is but the outward the least part but the main work of a fast stands in three things 1. Heart-breaking humiliation called a day to afflict a mans soule in Levit. 23. 27. Soule-pricking sorrow Secondly to endeavor after and beg reconciliation and peace with God things can never goe well hence it s called a day of attonement Levit. 23. 27. Thirdly Reformation to amend in Persons Families Congregations Kingdomes what is amisse so far as in us lies else let Ioshua and Elders weep rent their cloths and fast it will not do till cursed persons and cursed things be removed Iosh 7. 6 7 10 11. Isa 58. Neh. 9. 38. 10. 28 29. 5 6. Fasts used therefore to be closed up with a Covenant Neh. 9. 38. Now that we may performe this inward and maine part of a holy Fast this day I have grasped up some few thoughts such as in this want of Bookes in this distracted condition I can which may helpe us in this heart-breaking and soule-reforming worke a thing alwayes needfull but for the salving of distressed Ireland and cementing distracted England a very None such out of Psal 51. This is Davids maine penitentiall Psalme which Psal 51. after he had so fouly sinned with Bathsheba beene guilty of the murder of Vriah made his servants accessary c. And Secondly after almost a whole See the story of it in 2 Sam. 11. 12. yeares lying in this sinne Nathan had both covertly and openly reproved him and Thirdly God had smitten his Conscience and given him true repentance when he penned this Psalm 1. Wherein he heartily and exemplarily expreseth Psalme hath two parts concerning himselfe in ver 18. concerning the Church till end his Repentance in three things 1. Confession and that First Of his sinnes in generall how many and hainous they were Vers 1 2 3. Secondly of his particular sinnes he was in especiall guilty of Ver. 14. Thirdly of the fountaine spring and roote of all this mischife Ver. 5. 2. Petition and that of three things in all the World most necessary First Justification or free pardon of sinnes Vers 1. 2. Secondly of Sanctification or healing and renewing grace Vers 10 c. Thirdly of assurance which is the wel-being of the soule Vers 8. 12. 3. Resolution what David would doe upon this Viz. Serve and praise God better Vers 15. The manner how David would hereafter praise God is set out in my Text two wayes 1. Negatively not with Sacrifices nor burnt Offerings 2. Affirmatively but with a broken and contrite heart for the first why he would not doe it with Sacrifices c. Hee gives two reasons 1. A priori God never desired them aforehand 2. God never delighted in them afterward For the second why hee would serve God with a broken heart c. He implies in these words three reasons 1. A broken heart is Sacrifices in the plurall number i. e. Wheras there were five sorts of Sacrifices in the old law viz Burnt-offering Meate-offering Peace-offering Sin-offering and Trespasse-offering this broken heart is instar omnium as good nay better then all 2 Sacrifices of God i. e. The
best and eminentest kind of Sacrifices as Mountaine of God Word of God people of God are the eminentest 3. Such as God will not despise i. e. Highly prize and value as 1 Thess 5. 20. Despise not i. e. Highly prize prophesing There remaines now one maine rubb or materiall Objection in the way to be removed and then I shall post apace and case you with what hast I may Object How can it be said that God required not neither delighted in sacrifices c. Seeing in the book of Leviticus in all ceremoniall Law God commanded them his people in the old Testament dayly offered them and God was well pleased with and accepted of them Heb. 11. 4. Gen. 8. 20. 21. Nay in the next Verse but one of this Psal David promiseth them verse 19. Ans To this our Divines doe as I conceive truly and fully give answer in two points First God never required Sacrifices comparatively i. e. In comparison of a broken heart it s nothing it s not to be compared with it thus Hos 6. 6. Mercy and not Sacrifice i. e. More or rather then Sacrifice thus Ioel 2. 13. Rend your hearts and not your garments i. e. Rather Secondly God never required them abstractly severed from a brokē heart the best Sacrifices without a broken heart God never delighted in thus Isai 1. 11 12 13. Who required your Burnt Offerings Sacrifices Sabbaths new Moones id est God never required or delighted in the best of these joyned with living in their sins vers 16. and severed from a broken heart thus concerning fasting see Isai 58. 4 5. I will slash our Text no longer as some doe their garments till more gay and lesse warme idem vitii habet nimia as nulla divisio this is not a day of curious dividing Texts much lesse Kingdomes but hearts only this sad day and time speaks no curious toyes but plaine dealing expect not much from me beloved that can performe but little at best especially on this suddaine chiefly now being from books and meanes thus torne distracted and divided Observe onely after our plaine homespun Countrey manner two plain truths from these two verses 1. from the 16. vers Obser That all the best outward dutyes and services such as God in his word requires if performed without a broken and contrite heart are no way delightsome but displeasing to God See for this Isai 1. 11 12 13 14. 66. 2 3. The Scripture mentions that the best duties and services done without a broken heart God abhors the dutyes Isa 1. 13. Psal 66. 18. Isa 66. 2 3. as if it had not been done Rom. 2. 28 29. 2 Abhors the person or doer of such services cals them dogs dirt chaffe c. 1 Cor. 10. 5. God was not pleased with such persons and the Pharisee for all his fasting more then ordinary and paying and praying went away not justified Luk. 18. 12 13 14. 3 Will damne them hereafter not withstanding all their duties Matth. 7. 21. Luk. 13. 27. All these can no more hinder the fire of Gods wrath from destroying Kingdomes or persons then a wispe of dry straw can stop fire from entring in at a gap Zach. 7. And not onely Scripture but all reason speakes this truth Reas 1. From the words of text because God never required them Prayer hearing keeping Sabbaths receiving Sacraments God indeed requires and enjoynes so did he Sacrifices but Prayer hearing receiving c. without a broken heart such God never required from the first of Genesis to the last of Revelation no one place ever required such Isai 58. 5. Ier. 7. 22 23. God never spake one word of such Reas 2. Because such empty services Hos 10. 1. as are without this brokennesse are in Scripture called duties and no duties services and no services as is said in the Riddle 2 Kings 17. in vers 33. Text saith those mongrel Samaritans feared God But next verse it saith they feared not God so 1 Sam. 28. 6. It s said that Saul enquired of the Lord yet 1 Chron. 10. 14. Saul enquired not of the Lord so in 1 Sam. 2. 23 24. with 3. 13. Thus ancients expound those places where it s said that the Jewes sought not God fasted not were not circumcised as Jer. 9. 25 26. c. Reas 3. Because such services are but bodily exercise 1 Tim. 4. 8. Now of your dearest Wife Child c. What do you care for the presence of their body though never so beautifull and pleasant formerly if it want a heart a soul no you say with Abraham let me bury my dead out of my sight no more doth God care for carcasses and rotten outsides of duties such Circumcision bodily only is nothing Rom. 2. 25 26. Ier. 9. 25 26. Reas 4. When men forme glorious outward services without broken hearts they pride themselves in and rest on them now resting upon duties upon the opus operatum or worke done is one kind of spiritual Idolatry I know no more reason that a man should worship the Crosse because Christ suffered on it then that a man should worship the Gibbet or Gallowes because his father or brother suffered thereon The Crosse was no piece of our redemption I know no more reason why I should worship an Image though never so gloriously guilded then that I should worship a dog or grasse that is the workmanship of man these of Gods hands and so more eminent and yet I know no more reason to rest on duties then either of the former Is there no kinde of Idolatrie but worshipping stocks and stones yes Ezek. 14. 7. witnesse second Commandement resting on Temple of the Lord Temple of the Lord God can abide nothing worse Ier. 7. 4. then pride in their performances this honey in their Sacrifices when they come with handfulls to God see Mat. 7. 21. 23. Luk. 13. 27 28. Pharisees did performe abundance of duties hecatombes of Sacrifices Matth. 6. 2. 5. 7. some say they prayed eight houres a day and yet except our righteousnesse go beyond theirs no heaven Matt. 5. 20. Reas 5. Breaking of the heart is the end of Sacrifices therefore better then they what are they without it Sacrifices not onely though mainly typed out that true propitiatory Sacrifice The Lambe of God that takes away sins of world but also shadowed out the cutting asunder and breaking of the heart of him that brought it renting of cloths noted renting of heart I see more Corne under my hand then I can thresh out speedily and yet your extraordinary occasions * Mr. Major sent us word that he had especial command about the Souldiers that day this day cause me cut short my distracted thoughts and therefore because I would mainly insist on the second point I must adjourne the other reasons and uses of this point and remaine your debter till another time only mentioning one or two of the heads and that but like Gideons Souldiers lap and
away Vse 1. It s no signe then of the true Religion to have an outward glorious pompous outside no if it want a broken heart it s but vaine oblations Isa 1. 13. but taking Gods name in vaine Satan may still dwell in the heart for all Iudases devotion Ioh. 13. 27. And himselfe be a devill Ioh. 6. 70. Wee may for all them neither truly draw nigh to God Mat. 15. 8. Nor he to us Prov. 1. 27 28 29. Indeed was it not so I would confesse that bloodsucking Monster of Rome that kills the bodies Rev. 13. 15. and sells soules of men Rev. 18. 13. To carry away the Bell from all Churches for guilded Pictures Vestments Tapers Images cringings bowings Crucifixes Altars Musicke c. Long Prayers strange gestures to make sport for children and I heare them brag of these Alas who required these and had they bin good as they are not yet one broken heart or one poore servants Prayer with a broken heart is worth 10000. of them Vse 2. Would have told us that in old Testament as well as new God required spiritual service else cringing and laying hand on head of Sacrifice would not serve without slaying sinne and broken hearts Vse 3. Those may be dub'd for fooles then that ground their salvation and boast upon their good duties without brokenesse and humblenesse of spirit alas Ahab repeated Simon Magus believed Herod reformed Iudas preached many wrought miracles Matt. 7. Pharisees fasted gave Almes and prayed Matt. 6. yet lost both themselves and their labour there are source things men count eminent and much rest on 1 Naturall abilities of body and minde yet for all Achitophels wit Goliahs strength Absolons beauty Balams subtilty may perish eternally 2 Artificiall Endowments Yet Demetrius for all his art Iulian for all his learning may perish c. A thousand others have had good parts and gifts this way good head-pieces but bad heart-pieces like a Toade with a Pearle in her head but poysonous body 3 Glorious duties yet all they Matt. 6. praying hearing Matt. 7. 21 22. Luk. 13. 27 Cry it is not in me are they Gods to save they are but Bridges to lead us to Christ 4. glittering graces such as five foolish Virgins had Ahabs repentance Magus's faith c. Vse 4. This would tell us also of the straite gate to life and broad way to hell not onely heathenish Pagans Secondly idolatrous Christians if so I may terme so foule a thing with so faire a name Thirdly prophane vitious Protestants but Fourthly foolish virgios that have lamps without true Oyle Math. 25. 3. Want the Oyle typed out Exod. 30. 23 24. Made of the dropping myrre of true Repentance the strong Cinamon of a lively faith the large spreading Cassis of universall obedience a sweet smelling Calamus or Oyle Olive of love I say even the best of these without broken hearts cannot please God therefore many perish c. Vse 5. Sheves a golden path between two Rocks neither leave the duties undone nor yet carnally shuffle them over but doe them 1. From a right principle a broken spirit Psal 1. 25 4. Ioh. 4. 23. The want of this spoild Jehues zeale 2 Ki 10. 31. Iudas his piety Iewes devotion Mat. 15. 8. 23. 28. Like watches clocks jacks ran apace are Automata but no life within 2. For a right end not for our selves Hos 0 1. Our praise as Pharisees to be seene of men or Profit as Iudas for bag or feare of punishment onely as Iewes Zach. 7. 5 6. For knavery to cover and colour it Pro. 7. 14 15. But for Gods glory 1 Cor. 10. 31. 3ly By a right rule according to Gods Word Heb. 8. 5. 1 Cor. 7. 19. 1 Joh. 5. 14. They erre therefore that doe duties from a wrong principle Lamps without Oyle a wrong end as Iehu for a Kingdome by a wrong rule Isa 58. 5. Outwardly without heart Mat. 15. 8. When rest upon them the Temple of the Lord Temple of the Lord when still live in their sins Isa 1. 16. Ps 66. 18. Vse 6. Try whether we are like to doe poore Ireland distressed England any good this day we have now kept fasts these 12. Months but is it with broken hearts Zach. 7. 5. 6. Or only like a bulrush fresh green smooth outside without a knot but within nothing but a spongeous Vaine pith no wonder if we still fare no better while still we keepe such unbroken slinty hearts I remember Demetrius and the rest Acts 1934. of his crafty fellowes cry out two whole houres great great is Diana What was Diana an Idoll what is an Idoll nothing 1 Cor. 8. 4. Now what a stir had these men made two houres about a great great nothing magnum nihil if wee have all this twelve moneth sowen the wind we can expect no more but to reape the whirlewind if all this without broken hearts God may give us that sad answer Mat. 7. 23. Ten righteous persons would save Sodom but they must be broken hearted ones also in Gods account are no men Ier. 5. 1. But your occasions constraine me onely to salute the first that I may larglier settle on the second and maine point from the 17. Verse which is this Obs 2. A broken heart contrite spirit is exceeding pleasing and acceptable to God so the Text its Sacrifices its Sacrifices of God it s such Sacrifices as he will never despise such a frame of spirit God commauds Ier. 4. 3. Hos 10. 12. Such he commends by cleere Texts Psal 34. 18. 147. 3. God hath two chiefe places of residence the highest Heavens and the lowest heart Isa 57. 15. At the proud God who is higher then the highest scornes to looke at them but hath an Eagles Eye to a broken spirit Isa 56. 2. To helpe such was Christ anointed Isa 61. 1. Such are blessed Mat. 5. 3. By parables broken hearted Prodigall Luk. 15. The broken hearted Publican Eu. 18. By example broken hearted Hannah 1 Sam. 2. 1. Iosiah 2 Kings 22. 19 20 21. Manasseh 2 Chron. 33. 11 12 13. c. A broken vessell as St. Bernard well holds Gods liquor the best And now you that are the stronger flock of Christ and could journey faster afford us a little patience while I unroll the stone for your Lambs and great with young to drinke a Acts 19. 34. little for why should not we spend our braines and lungs for the poorest of these for whom Christ died and then I 'le coast the shore with what good speede I may Let me a little unfold these two things 1. What is meant by heart and spirit 2. What by broken and contrite Q. 1. What 's here meant by heat and spirit Ans Not that fleshly heart in mans body for if that be pricked or broken the party dies presently but mans soule or inside take me with you thus in short man consists of two essentiall parts or in Scripture phrase two men inward
man and outward man body and soule inside and outside now the soule or inside according to its severall relations or Offices is called by severall names from its nature is called a spirit from its principall seate the heart from its enlivening the body the soule from one maine Office the conscience yet one and the same soule as one man is both Father Master Husband yet the same Man for I take not the spirit for the purer and more spirituall part of the soule viz. The understanding and the heart for the lower part or affections as some are pleased to speak Q. 2. How mans soule is said to be broken and contrite Ans This phrase implies two things First that by nature our hearts are flinty stony rocky hard need breaking such are we such are our Children by nature Ezek 11. 19. Secondly that our soules might be softned melted made contrite which consists mainely in five things First conviction when by the word outwardwardly and spirit inwardly God convinceth the soule of its corruption by natures cursed estate sinfull life perhaps at first chargeth the soule with some maine principall sin as here to David so with unchastity to Woman of Canaan Ioh. 4. 18. With persecution to Paul Acts 9. 4. And afterwards chargeth a whole swarme of sins of which he never dreamed himselfe guilty Rom. 7. 9. And cries with Nathan here thou art the man now he sees his money is but brasse he is not so good as he dreamed of before aske him are you a sinner yes God have mercy upon us we are all sinners why have you broken the Law or Gospell Else you have not sinned now come to particulars aske him have you broken the first Commandement no I am no Atheist have you broke the second No I am no Papist have you broken the third No all the Parish knowes I am no swearer have you broken the fourth No all my Neighbours know I am a good Church-man have you broken the fifth no I am as dutifull a Child as lives and so of the rest Come to the Gospell doe you believe yes and ever have ever since I was borne else pitty I should live and so indeed glories that he hath not sinned but now when God sets the spirituall part of the Law and his sins in order and danger before his face now he holds up his hands before Gods Bar and cries guilty Lord guilty every word hits a thumpe on his heart and he cries Oh! I have been a vile Traitor and Rebell against Heaven Acts 2. Strikes him dead Rom. 7. 9. 2. Soule afflication not onely conscience is convinced but his heart is pricked vexed afflicted Lev. 23 27. what law saith outwardly spirit of bondage fastens it close to the heart inwardly Rom. 8. 15. Pricked and pierced in heart Acts 2. 37 Cries out oh damned I feare damned Acts. 16. 30. What shall I doe is there no balme in Gilead The soule throbs and cries Oh what a foole was I What a good God have I angred what a sweete Christ abused what a pretious soule have I defiled What feareful danger have I incurr'd c. 3. Soule shaming smites upon his thigh Ier. 31. 19. How mad was I to trade and tug in these Brick kills of Egypt and preferre the puddles of Damaseus before silver streams of Iordan ashamed with Daniel c. 9 7. Blush with Ezra c. 9. 5. Confounded in himselfe with prodigall Lu. 15. 21. Grieved exceedingly Zach. 12. 10 11. 4. Soule hating and leaving sin or leaving it with hatred Many leave and part with their sins Phaltiel parted with his Wife Michol formerly maried to David when David sent for her be left her for feare of being killed by Abner but his teares at parting argued he did not loath her 2 Sam. 3. 16. Or as mariners in a storme cast their goods into the sea for feare but hate them not but now he lookes upon his lusts as a very death Rom. 7. 24. Casts them away with detestation Isa 30. 22. Ezek. 7. 16. Yee loath themselves for them Ezech. 20. 43. yea part with them non cum animo revertendi Hos 14. 8. 2 Cor. 7. 11. 5 Soule humility A lowlinesse in his owne eyes shall ever I be proud and puft up that have had such a heart such treachery against the King of Heaven when ever proud flesh ariseth his owne vilenesse keeps him low downe proud heart what thou proud that hast done thus and thus against thy good God Job 7. 20. 42. 5 6. Gen. 18. 27. thus that Manohester Saint and Martyr Bradford closeth up his sweet Letters miserrimus peccator a very hypocrite Iohn Bradford thus Saint Bernard quasi quoddam monstruminter filios hominum Sto. Thus Saint Paul lesse then the least of Saints the Centurion unworthy to come under thy roofe John Baptist unworthie to untie the latchet of his shoes thus Prodigall unworthy to be called thy servant c. Isa 57. 15. This short inch of time enforceth me to passe by the reasons which I had gleaned to assert this truth hoping at this time you will take God on his bare word and so I with what haste I can post to the Uses which are like to Moses Arke from within and before which let me now draw out to you 1 Aarons Rod of reproofe 2. The Pot of Manna 3. The two Tables And first of the last the Tables of direction Vse 1. These Tables plainly shew us what a heart every of us hath by nature viz. hard stony flinty needs melting grinding hewing unsensible inflexible compared to a stone that drops melt not to a dead man whom words move not Eph. 2. 1. Ezech. 11. 19. Aske your servant or child when you come from Church where was the Text what was the Sermon they scratch but not a word you would wonder how they could so quite forget it or how those flocks of divels that follow the hearer as birds the sower have stollen all Luke 8. 5. Let this Servant goe to Market aske him how this or that graine or goods sold what newes aske him of some play or shew he tels you a very ready tale oh the flinty mind to saving truths Offer a man 1000 pound a yeere to this or that convenient thing threaten him with great fines imprisonments death oh he strats runs shrinkes c. tell him of eternall glory in Heaven besides a hundredfold gaine here or of eternall garboiles and flames in Hell besides a hundredfold losse here all these never startle never move him oh the rockie heart to saving good such are you such thine by nature c. 2. This Table would have directed us in trying of our selves whether we were ever broken hearted or not and in this Table I had thought to have mentioned foure searching signes and trials but having much before me I must be faine at present to reprive this Vse 2. I come next then to the pot of Manna and it will helpe us the way