A broken Spirit GOD's Sacrifices OR THE GRATE FULNESSE OF A Broken Spirit unto GOD Represented in A SERMON BEFORE The right Honourable House of Peeres IN K. HENRY the Seventh's Chappell in the Abbey Westminster upon Wednesday Decemb. 9. 1646. Being a Day of publike Humiliation for removing of the great judgment of Rain and Waters then upon the KINGDOME c. By FRAN. ROBERTS M. A. Minister of Christ at Austins London Ioel 2. 12 13. Turn yeeven to me with all your heart and with sasting and with weeping and with mourning And rend your heart and not your garments and turn to the Lord your God For he is gracious and mercifull slow to anger and of great kindnesse and repenteth him of the evill Psal. 147. 3. He healeth the broken in heart and bindeth up their wounds August in Soliloq Inanis est poenitentia quam sequens culpa coinquin at nihil prosunt lamenta si replicentur peccata nihil valet à malis veniam poscere mala de novo iterare LONDON Printed for George Calvert of Austins Parish in the Old-Change at the signe of the Golden Fleece 1647. Die Jovis 10. Decembris 1646. ORdered by the LORDS in Parliament assembled That this House gives thankes to Mr. Roberts for his great pains taken in his Sermon preached yesterday before their Lordships in King Henry the Seventh's Chappell in the Abby Westminster it being a day of publique Humiliation for the removing of the great Judgement of Rayne and Waters now upon the Kingdome and for the preventing the sad Consequences thereupon And he is hereby desired to print and publish the same which is to be printed onely by Authority under his own Hand Jo Browne Cler. Parliamentorum I appoint George Calvert of Austins Parish to print my Sermon Preached Decemb. 9. 1646. Fran Roberts TO THE Right Honourable THE HOUSE OF PEERS Assembled in PARLIAMENT Right Honourable THe wrath of God so variously and dreadfully revealed from heaven of late against this Nation and all the ungodlinesse and unrighttousnesse of men therein for which Gods wrath hath been so revealed do call and cry aloud to all the Kingdom for mature and true Repentance To the making up of true Repentance that holy change of the sinners person and conversation these Four necessary and eminent ingredients seem principally required viz. 1. Conviction of sin Joh. 16. 8 9 2. Contrition for sin Psal. 51. 17. Acts 2. 36 37. 2 Cor. 710. 〈◊〉 Avorsion or turning away from sin both in inward Principles and outward Practices Isai. 1. 16. and 55. 7. Ezek. 18 30 31 32 And 4. Conversion to God in Christ both in hearâ— and life Isai. 557. and 1. 17. Hos. 14. 12. Jerem. 4 1. Joel 2. 12 13. For till the Conscience be convinced of sin how shall the heart be contrite for sin till the heart be contrite and kindly broken for sin how shall it forsake and turn away from sin Till the bea rt truely turn away from sin how should it acceptably convert or return to God And till the sinner do return even unto God how can he be said compleatly and truely to repent 1. In Conviction of sin these things seem specially implied viz. 1. A sin-guiltinesse wherewith the sinner may be charged All have sinned Rom. 5. 12. and Christ alone was holy harmlesse undefiled separate from sinners Heb. 7. 26. and none could convince him of sin Joh. 8. 46. 2. Clear and evident Manifestation of that sin-guiltinesse to the soul by the divine light of the Word and Spirit of God Psal. 50. 21. Joh. 3. 1920. Ephes. 5. 13. 3. Reflection and the turning in of the soul upon it self to take a deliberate view of sin manifested If they shall bethink themselves †Heb. If they shall return unto their heart or If they shall bring back unto their bea rt 1 Kings 8. 47. 4. And finally a self-sentencing upon this self-reflection as clearly guilty of such sin or sinfulnesse as 2 Sam. 12. 13. with Psal. 51. 4. 2. In Contrition for sin these things seem peculiarly to be contained viz. 1. The souls deep apprehensivenesse of the hatefulnesse abominablenesse and sinfulnesse of sin wherewith it is convinced seriously laying it to heart as being most lively and clearly sensible thereof Psal. 51. 3. My sin is ever before me 2. The hearts hating detesting and abominating of these iniquities with indignation so deeply apprehended as the greatest burdens diseases deformities evils or enemies in the world 2 Cor. 7. 11. 3. The spirits inward relenting melting and mourning bitterly for sin thus detested and abhorred Zech. 12 10 11 12. 2 Cor. 7. 10. 2 Chron. 34 27. 4. The sinners deep debasing humbling loathing and abhorring themselves for their iniquities so abominated and lamented 2 Chron. 33. 12. Ezek. 6. 9 and 20 43. and 36. 31. Job 42. 6 Now these inward acts of Contrition oft-times have been of old represented by * outward discoveries and expressions of 1. Fasting as counting themselves unworthy of all food Joel 1. 14. 2. Rending of garments denoting the renting of the heart Joel 2. 13. 3. Tears which are as the blood of a wounded spirit Matth. 26. ult. Luke 7. 38. 4. Lying on the ground in self-debasement 2 Sam. 12. 16. 5. Covering their â—eads with ashes as counting themselves more vile then dust and ashes Nehem. 9. 1. Job 42. 6. Luke 10. 13. 6. Sackcloth coursest garments Esth. 43. Jonah 34. 7. Smiting upon the thigh through inward anguish and anxiety * as a travelling woman in extremity of pangs Jer. 31. 19. 8. Beating of the brests as deeply discontented at themselves So the prodigal smote his brest Luke 18. 13. Sometimes these external expressions are without the inward acts of Contrition and then they are but as Crocodiles tears but meer hypocritical paintings When outward expressions and inward Contrition go together they are melody delectable even to heaven it self 3. In Aversion from sin are remarkable 1. A new and secret antipathy in the soul against sin from an oppsite principle of grace infused Gal. 517. These two are contrary one to another 2. Ceasing to do evil both in the elicite and imperate acts of heart and life Isai. 1. 16. called denying ungodlinesse and worldly lusts Tit. 2. 11. putting away all filthinesse and superfluity of naughtinesse Jam. 1. 21. putting off of the old man Col. 3. 9. casting away of abominations as a menstruous cloth saying to it Get thee hence Isai. 30. 22. c. 3. Breaking off the occasions inlets inducements and temptations to evil for time to come Psal. 119. 115. as Peter fled from the high-priests hall where he was tempted Matth. 26. ult. 4. Maintaining a constant intestine combat against sin that it may be mortified killed extirpated at last out of the soul Gal. 5. 17. the spirit lusteth against the flesh See Rom. 8. 13. 4. Finally in conversion or turning to God in Christ are considerable 1. The Motives inclining and alluring
the sinner unto God viz. extreme want and misery in himself but compleat fulnesse and felicity in God How many hired servants of my fathers have bread enough and to spare and I perish with hunger Luke 15. 17. 2. Resolution upon those incitements to turn unto God I will arise and go to my Father Luke 15. 18 20. 3. Self-denying groans desires cries for admittance and acceptance 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 Luk. 15 18 19. 4 Sweet closing with God as his God in Covenant sâ—t out in these pathetick expressions And when he was yet a great way off his father saw him and had compassion and ran and fell on his neck and kissed him said Bring forth the best robe and put it on him and put a ring on his hand and shoes on his fâ—…t And bring hither the fatted calf and kill it and let us eat and be merry Luke 15. 20. 22 23. O when Repentance thus leads the poor soul into the presence of God as a Father with what unspeakable contentment do they embrace and enjoy one another Thus you have Right Honourable a dim portraiture of some liâ—eaments of that amiâ—ble grace of Repentance The Lord draw a perfect character of unâ—eigned Repentance upon every one of your souls both for your own and Englands sins Touching the Second of these viz. CONTRITION or brâ—…sse of bears and the peculiar gratefulnesse thereof to God some plain and familiar meditations as the narrow scantling of time allotted for preparing them would permit have been represented in your Honours hearing and now ate with some small and necessary amplification about the opposite hardnesse of heart infected again hurrâ—ly tendred to Your and the publike view May any hard heart be softned or any soft heart supported thereby how should my spirit be refreshed God hath brought Two of his Four soâ—e Judgements upon the Land viz. â—word and Pestilence and a Third of Famine may overtake us ere we be aware How highly doth it concern us all to present God daily for Englands sins with broken hearts his well pleasing Sacrifices who knows how God may repent him of the evil To engage more fully your hearts and others in such Contrition for the sins procuring these publike Judgements give me leave to lay before your eyes out of the Scriptures a Liâ—t of such sins as God hath been wont of old to Threaten or Punish with SVVORD PESTILENCE or FAMINE or with all at once That the wo of former ages may be our warning For All these things happened unto them for ensamples and they are written for our admonition upon whom the ends of the world are come 1 Cor. 10. 11. I. The SVVORD hath been threatned or inflicted on people for these sins ensuing viz. 1. Sottish ignorance of God and of his wayes Jerem. 4. 19 20 21 22. 2. Disobedience to Gods commands Deut. 28. 15 22 23 24. Job 36. 11. 3. Backsliding from God forsaking of God Jerem. 15. 1 2 6. 4. Idolatry Deut. 28. 21. to 26. Judg. 5 8. Psal. 78. 58. to 63. Isa. 65. 11 12. Jer. 9. 13. to 17. 16. 4 11 12. 32. 28 29 30. c. 44 25 27. 5. Breach of Covenant Jerem. â—4 18. to the end of the Chapter 6. Distrusting the Lord and relying on the arm of flâ—sh as Asa on the King of Syria 2 Chro. 16. 7 8 9. 7. Prophesying lies in the name of the Lord and entertaining them Jer. 14. 13. to 17. 8. Mocking and miâ—-using the messengers of God and despising Gods word by them 2 Chro. 36. 15 16 17. 9. The sins and provocations of a proâ—ane and wicâ—ed King as of Manasses Jer. 15. 24. 2 King 24. 23 41. 10. Warring against the Church and people of God as did Amaleck Exod. 17. 8 16. 11. Insulting over Gods afflicted Church and people as Tyre did over Jerusalem Ezek. 26 1. to 15. 12. Murther Blood Cruelty c. 2 Sam. 2. 9 10. 13. Pride Hâ—ughtinessâ— c. Isa. 3. 16 25. 14. Oppression Isa. 3. 12 13 14 〈…〉 25. Jer. 6. 4. to 9 Job 27. 13 14. 15. Incorrigiblenesse under Gods Judgements Levit. 26. â—6 to 36. II. The Plague of PESTILENCE hath been threatned or inflicted on people for these offences viz. 1 Confidence in the creature diffidence in God Ezek. 33. 26 27. 2 Sam. 24. 2 13 15. Num. 14. 11 1â— 2 Ingratefull murmuring against Gods Providence and proceedings Num. 11. 38. 16. 41 49. 3 Idolatry Superstition c. Jer. 14. 10 12. Ezek. 5. 11 12. 6. 9 11 12. Num. 25 2 9. Josh. 22. 17. 4 Contemning opposing or abusing Gods Prophets Messengers with their Messages Jer. 29. 17. to 20. 42. 21 22. 5 Opressing and misusing Gods Church and people Exod. 12. 29. with Psal. 78. 50. Amos 4. 10. 6 Murther and Crueltie Ezek. 33 25 27. 7 Adultery and wantonnesse Ezek. 33. 26 27. Numb. 25. 19. Of that plague there fell 24000. III. FAMINE hath been threatned or inflicted upon a people for these iniquities viz. 1 When there 's no knowledge or consideration of God and his wayes Isa. 5. 12 13. 2 When a Land sins against God by trespassing grievously Ezek. 14. 13 14. 3 Carnall confidence and pride of a King in the Arm of flesh 2 Sam. 24. 2 13. with 1 Chro. 21. 12. 4 Idolatry 2 King 18. 2. with 18. Jer. 13. 27. with 14. 1. to 7. 16. 4 11 12. 44 25 27. Thus Babylons spirituall fornications shall be rewarded Rev. 18. 3 8. 5 Breach of Covenant As Israels breach of covenant with the Gibeonites was plagued with divers yeers of Famine though 1. This Covenant was subtilly and craftily obtained 2. It was almost 400 yeers after this Covenant was made that the Famine was inflicted And 3. That breach was especially made by King Saul and his bloody house Compare 2 Saâ— 21. 1 2. with Josh. 9. 3 to 17. 6 Opposing prohibiting threatning c. of Gods Messengers for their Messages Jer. 11 21 22. 7 Obstinacie and incurablenesse in great iniquity c. Jerem. 13 22 27. with 14 1 to 7 13 14 15 16. IIII. Yea all these three sore judgements SVVORD PESTILENCE and FAMINE are together threatned or inflicted upon people for these provocations following viz. 1 Disobedience to God Jer. 42. 13 to 18. Deut. 28. 15 21 to 27. 2 Carnall confidence of Governours in the Arm of flesh 2 Sam. 24. 2 13. with 1 Chron. 21. 12. 3 Wandring from God Jer. 14. 10 11 12. 4 Idolatrous abominations and wickednesse Ezek. 5. 6 7 c. 12 16 17. 7. 4 15. Jer. 32. 32 to 37. Eze. 6. 11 12. 13. 5 Not harkening to Gods word by his Prophets and Ministers Jer. 29. 17 18 19. 6 Oppression Jer. 34. 17. 7 Not being humble and contrite for sins of fore-fathers Jer. 44. 9 10 11 12 13. 8 Incorrigiblenesse
when men will not be reformed no not by the severest judgements of God Lev. 26. 24 25 26. Thus have I briefly indigitated out of the word of God some of those sins and abominations in these several Catalogues for which the Lord hath heretofore threatned and plagued his people with SVVORD PESTILENCE and FAMINE two of which this Kingdome of late hath â—adly fâ—lt and the third is greatly feared That your Honours may cleerly see the equity of Gods severest proceedings with us in all this that is come upon us and the necessity of our breaking our hearts and humbling our soules greatly in this Land for all those Sins and Rebellions wherewith we have already pulled so much and are like to pull down more and more vengeance upon our selves and our Posteritie For which of all those Abominations fore-mentioned is not England deeply guilty of And shall England think to commit the same sins and yet escape the judgements of God Wherefore I most humbly and earnestly beseech your Honours that as you tender the glory of God the true happinesse of this Church and State the removing of present and preventing of future judgements the treasuring up of blessings for the present generation and for posterity and the re-imbarquing of England again in the bosome of Gods favour you would be pleased in your great zeal and wisdome to think of some way how with the advice of the Assembly of Divines a more full and impartiall Catalogue then hitherto hath been made of the Publick sins and provocations of England may be drawn up and published by Authority of Parliament and that a most solemn Day of Humiliation for the whole Kingdome may be peculiarly set apart for afflicting of our souls deeply for those sins from Dan to Beersheba And let the Lord accept us Now the Father of mercies and God of all consolation lift up your hearts in the wayes of God and make you strong for all the work of God that remains upon your hand So prayeth Your Honours faithfull servant in the Lord FRAN. ROBERTS A Broken Spirit Gods Sacrifices OR The gratefulness of a broken SPIRIT unto GOD PSAL. 51. 17. The Sacrifices of God are a broken Spirit THis day we are come together to afflict our souls and mourn before the Lord because the heavens have now for divers moneths together so sadly mourned upon the Land in extraordinary dearth-threatning shours These excessive shouâ—s and judgement of rain were first gendred and occasioned by the poysonfull vapours of our sins and the sins of the Land that have ascended and been multiplyed before the Loâ—d One successfull and approved remedy against both sin and judgementâ— is To lay our selves low before the Lord with penitentiall brokennesse of spirit and this brokennesse is the peculiar subject of this Text Oh that our God would break our hearts like Davids heart in the consideration of it The Psalm may be justly stiled Davids Recantation How doth he bleed and melt for his bloody sins This sweet singer of Israel as he is stiled never prayed and sung more melodiously and pathetically then when his heart was broken most penitentially as the birds in the spring tune most sweetly when it rains most sadly or as some faces appear most oriently beautiful when they are most instampt with sorrow In this Psalm are Principally considerable the Title and the substance of the Psalm 1. The Title prefixed which is here as the Contents of a book as the Key of the Psalm contains 1. The inscription of it To the chief Musician or to the master of the musick 2. The Primary or instrumental Cause of it Viz. DAVID He ingenuously takes the shame of his sin upon his own face 3. The Occasion of the Psalm which is twofold viz. 1. DAVIDS Iniquity and 2. NATHANS Ministry waking his secure conscience out of it When Nathan the Prophet came unto him after he had gone in to Bathâ—heba The story is fully laid down in 2 Sam. 11. 12. Chapters 2. The Substance of the Psalm it self wherein consider 1. The nature or kind of it so it is a Psalmus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a Praying Psalm 2. The scope or end of it principally to implore Gods free grace and favor in the pardoning and purging of his sin and the more plenary sanctifying and comforting of his sin-afflicted heart as is evident in the Current of the Psalm Whence its very clear 1. That the best of Saints may foully faâ—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 offâ—…ed Verse 1. to 18. And Supplication for the Church of God which by his fal might be scandalized and endangered Vâ—â—se 18 19. For himself he beggs Restauration by Arguments drawn 1. From himself most seriously and sincerely repenting Ver. 3. to 13. 2. From others who might be involved in like offences whom upon such his experience of divine favor he should be enabled feelingly to instruct in the ways of God and mysteries of Conversion Then will I teach transgressors thy wayes and sinners shall be converted unto the Verse 13. Then I that have been a Patiâ—nt shal become a Phisitian to other sin-bruised souls Then I that have had my bones thus broken by my fall shal help to bind up the broken bones of others 3. From Gods own glory which upon such beams and discoveries of grace would be rendred most illustrious 1 Partly in his thankeful publishing of Gods praises for mercies received Verse 14 15. 2 Partly in his dutiful sacrificing and rendering unto God not so much the carnal typical sacrifices of the Law which were not the things wherein God did rest Verse 15 16. But the spiritual and true sacrifices of a broken and contrite spirit which were the sacrifices of Gods delight in the words of the Text ver. 17. The Sacrifices of God are a broken Spirit c. Having thus led you to the Words lets-view the treasure comprized in them they set forth The singular gratefulnesse of true broken-heartednesse Here are two Propositions Emphatically discovering this 1. Affirmatively shewing in what high account a broken spirit is with God The sacrifices of God are a broken spirit 2. Negatively discovering what dis-respect or unkindnesse a broken heart shall never finde with God A broken and contrite heart O God thou wilt not despise Both Propositions are for substance one and the same but doubled like Pharaohs Dreams more infallibly to assure us of the certainty thereof and therefore in the handling of the first proposition we shal in effect have the sense of both In the Affirmative proposition you have first the subjâ—ct A broken Spirit Secondly the Predicate affirmed of
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 câ—lled emphatically not only the sacrifice of God in the singular number but the sacrifices of God in the plural to note that this f one Sacrifice of a truly broken heart hath in it the gratefulnesse of all sacrifices with this one God is better pleased then with all others forementioned 3. Partly because it is said by way of exegetical amplification in the latter part of this 17. Verse A broken and contrite heart O God thou wilt not despise which seemes to bee a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} less being spoken then was intended thou wilt not despise i. e. thou wilt highly esteem and account of it it wil be most acceptable with thee The words thus explaned this Doctrinal Proposition is evident in them Viz. A truly broken spirit is a most pleasing and acceptable sacrifice 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. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} That it is so 2. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Why it is so 1. For the first the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 g 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 Drink-offering the Dayly Sacrifice c. And these sacrifices were not only prescribed of God but also in their kind and season accepted also of him as 2 Sam. 24. 25. 1 Kings 18. 36 37 38. Notwithstanding God looked more at a penitential broken heart then at all those Therefore he saith elswhere Rent your hearts and not your garments Joel 2. 13. And no wonder For 1. These were but outward Sacrifices This of a broken spirit is inward 2. Those were of dead creatures dead beasts c. this of living men 3. Those Typicall this Reall 4. Those would be of acceptance with God but for a Season till the incarnation of Christ Heb. 10. 5 6 7 8 9. this will be gratefull to God for ever both under Old and New Testament 2. A broken spirit is so pleasing to God that God highly preferres it before all meer morall performances or Pharisaicall perfections whatsoever This is conspicuous in that eminent Parable of the Pharisee and Publican Luk. 18. 10. to 15. where are remarkable 1. The Devotion they performed they both went into the Temple to pray 2. The manner of their performance The Pharisy was upon tiptoes with God Negatively disclayming a manifold guiltinesse God I thank thee that I am not as other men are extortioners c. he borrowes Gods name pretending to thank him intending to praise and applaâ—d himself Affirmatively assuming to himself a manifold vertuousnesse I fast twice in the weeke c. But the poor Publican performeth his Devotion in a farre other manner he stood a farre off as afraid to draw neere into the presence of God he would not so much as lift up his eyes to heaven as unworthy to look towards Gods glorious habitation he smote upon his brest as sore broken and displeased at himself for his own oâ—â—ences and said God be mercifull to me a sinner as apprehending no sufficient remedy against his deep sinfull misery but only divine Mercy Thus the Pharisy wholly exalted himself the Publican wholly debased himself The Pharisy only praised himself the Publican only dispraised himself The Pharisy only justified himself the Publican only condemned himself 4. But in the close see the testimony of Christ touching their acceptance I tell you this man went down to his house justified rather then the other h i. e. justified and not the other Oh how happy are they that partake of Gods justification Psal. 32. 1. 2. To be justified of God is a fruit of his highest acceptation This acceptation was the Priviledge of the broken-hearted Publican when the cracking Pharisee with all his morall and legall perfections without true Contrition was rejected 3. A broken spirit is so pleasing to God that God hath a peculiar and especiall respect therunto Thus saith the Lord The heaven is my Throne and the earth is my foot-stoole where is the house that ye build unto mee and where is the place of my rest For all those things hath mine hand made and all those things have been saith the Lord but to this man will I looke even to him that is poore and of a contrite Spirit Isai. 66. 1 2. God lookes upon him that is of a poore and contrire spirit not only with a look of bare intuition for so he lookes upon both the evill and the good but with a look of smiling favour and acceptation called the lifting up of the light of his countenance Psal. 4. 6. now where God thus lookes he likes he notably loves So it s said God had respect to Abel and to his offring Gen. 4. 4. i. e. God approoved it accepted it was well-pleased with it Thus God respects and accepts a broken-heart How great respect had God to Josiah and his brokennesse of heart saying Because thine heart was tender and thou didst humble thy self before God when thou heardest his words against this place and against the inhabitants thereof and humbledst thy selfe before me and didst rend thy clothes and weep before me I have even heard thee also saith the Lord 2 Chron. 34. 27 28. How great respect had God to King Manasses that Monster of wickednesse to the brokennesse of his spirit for when he was in affliction he besought the Lord his God t and humbled himself greatly before the God of his fathers And prayed unto him and he was intreated of him and heard his supplication and brought him again to
place with him also that is of a contrite and humble spirit Isai 57. 15. Here Humility and Contrition of Spirit are Associates A proud self-rich self-full spirit is very inconsistent with a broken spirit the Angel of the Church that proudly bragged that he was rich and encreased with goods and had need of no thing was as farre from brokennesse of heart as he was from apprehensivenesse of his own misery not knowing that hee was wretched and miserable and poore and blind and naked Rev. 3. 17. Where now is thine humility and spirituall poverty if thou beest hardened in spirituall pride self-conceit c. how should a broken spirit lodge in thy brest 3. Love to Jesus Christ A broken spirit is a tender affectionate loving spirit and the love of such a spirit flames out most ardently towards Christ Oh it entirely loves Christ that loved it prayed for it bled for it dyed for it and washed it from its sin in his own blood Gal. 2. 20. Rev. 1. 5. how it esteemes affects embraces the Lord saith thou art my portion in the land of the living whom have I in heaven but thee and in earth ther 's none that I can desire besides thee All things are but losse and dung to the wining of Christ Phil. 3. one Christ is worth ten thousand worlds c. See how strong the love of that penitent broken-hearted woman was to Christ Her bathing his feet in her tears wiping them with her hairs kissing them with her mouth and annoynting them with costly oynment palpably proclaime her love to Christ and Christ himself testifies that she loved much Luk. 7. 37. 38. 44. to 49. she could not chuse for Christ had loved her much he forgave her her sins which were many and she gave him her affections and teares which were many No wonder that a broken heart is a Christ-loving-heart for its Christ that gives the broken heart Zech. 12. 10 11. its Christ that loves comforts and binds up the broken heart Isai 61. 1 2 c. with Luk. 4. 18 19. ther 's much of Christ in the broken heart how then can a broken heart chuse but be endeared to Christ As the soaking April showers make the fields send forth a sweet smell or as the bruising of Camomil makes it the more fragrantly odoriferous so Christ softening and bruising the heart makes the heart expresse a sweet fragrancy of love to him See now what tender affection thou bearest to Jesus Christ to his Person presence office Honour Ordinances image in his members c. if thou wouldst read brokennesse in thine heart 4. Obedience A broken spirit is a dutifull tractable obedientiall spirit Thus these two are coupled together And I will give them an heart of flesh ther 's brokennesse of spirit That they may walke in my Statutes and keep mine Ordinances and do them ther 's obedience associated to brokennesse of heart Ezek. 11. 19 20. and the like Ezek. 36. 26 27. softned waxe will receive any impression melted mettle will runne into any mould thus a melted softned heart will bend and bow as God will have it Then a Persecuting Saul can say Lord what wilt thou have me to do Act. 9. 6. as if hee should say Lord do but thou command I am ready to obey Then the betrayers and murderers of Christ can say men and brethren what shall we do Act. 2. 37. as if they had said we see we are undone in our selves by our sins but now we are ready to take any course for remedy which the Lord by you shall prescribe Such an heart is fixed and resolved upon all dutifull compliance with Gods commands can say as a Augustine Lord give me ability to do what thou commandest and then command me whatsoever thou pleasest Hast thou such a flexible dutifull spirit a broken spirit is an obedient spirit But an hard heart like a stone will not bow or bend may sooner be ground to powder Hardned Pharoah professed he would not let Israel goe Exod. 5. 2. Hard-hearted Manasses and the people would not hearken to Gods messages 2 Chron. 33. 10. The stubborn and stony spirited Jewes tell Jeremiah plainly As for the word that thou hast spoken to us in the name of the Lord we will not harken unto thee but we will certainly do whatsoever thing goeth forth out of our owne mouth Jer. 44. 16 17. 2. By the Adjuncts or Properties of a truly penitentiall broken spirit we may further discover whether our spirits be broken and thereupon the gratefull sacrifices of God Among the many Properties that might be insisted upon take a taste of these few that follow 1. A broken spirit grieves and mourns for the sins of others especially for the publique abounding sins of the times wherein it lives A soft heart is like the moist elements water and ayre which are very hardly kept in and contained within their own bounds it satisfies not it selfe onely within the bounds of its owne sins to lament them but runnes abroad also in lamentations for others This as b Augustine expresseth it is pia tristitia beata miseria i. e. A pious sorrow and blessed misery to be afflicted for not to be intangled with others vices c. Thus that Phoenix-King Josiahs heart was tender and he mourned and wept and rent his clothes for the sinnes of the land 2 Chron. 34. King David was a man after Gods owne heart and his heart was habitually tender and broken and how was he affected and afflicted at the sins of others I beheld saith he the transgressors and was grieved because they kept not thy Word Psal. 119. 158. And againe Horror hath taken hold upon me because of the wicked that forsake thy Law Psal. 119. 53. And yet further Rivers of waters run down mine eyes because they keep not thy Law Psal. 119. 136. Mark Josiah's heart was tender he humbled himselfe before God he rent his clothes and wept before the Lord David expresseth his grief horror and rivers of tears and both for others sinnes Here Right Honourable you may see in these two gracious Kings that it 's a beame of true honor and nobility becoming Peers or Princes to have broken spirits that can relent for others offences And this is the Periphrasis of those tender-hearted Saints in Jerusalem Men that sigh and that cry for all the abominations that are done in the midst thereof Ezek. 9. 4. Whereas an hard heart troubles not it selfe at others sins but rather doth the same and takes pleasure in them that do them Rom. 1. 32. How is thine heart affected at others sins especially at the horrid impieties of these times where 's thy griefe thy horror thy sighs thy cries thy rivers of tears in secret c. 2. A broken spirit hath clearest and saddest apprehensions of its own sinfulness if others sins be motes it s owne are beams if others be molehills its owne are apprehended as mountaines The
sins of others are bitter but its owne sins are very c wormwood and the gall of bitterness The eyes of such like the Cherubims faces 2 Chron. 3. 13. are inward and most intent upon themselves They know that in themselves that is in their flesh dwells no good Rom. 7. 18. but by nature a meere Randezvouz sink Sodome and Hell of all sinne Originall sin being seminally potentially and dispositively all sins consequently all imaginations thoughts words works in that state only evill continually Gen. 6. 5. and if brought into a state of grace still seeing another law in their members warring c. Rom. 7. 23 a body of death Rom. 7. 24. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that casily-encompassing sin Heb. 12. 1. whence not onely innumerable swarms of errours infirmities c. and that in the best and most spirituall duties do surround them but too often grosse lapses overturne them These things sadly pondered deeply wound and perplex broken spirits so that they are pricked in their hearts Act. 2. 36. they mourne and are in bitterness Zech. 12. 10 11. Their very bones are as it were broken Psal. 51. and they dolefully groane out with the Apostle oh wretched men that we are who shall deliver us from the body of this death Rom. 7. 24. For these things what sighs sobs tears and sorrowes do they powre out before the Lord c Softness of heart making them most sensible of their own corruptions which while their hearts were hardened they little regarded as blots run abroad and seem biggest in wet paper when the cockatrice egge is crushed it breaketh out into a viper Isai. 59. 5. the viper formerly hid and undiscovered then appeares Thus when the carnall heart is crushed and bruised then the toads snakes vipers and vermin of sin are evidenced which till then were not imagined to bee there Philosophers have a maxime grave non gravitat proprio loco An heavy thing is not felt heavy in its owne place as water in the sea but a little of that water out of its proper place is more heavy then can be borne whilst the heart is in its hard sinfull state it s in its element in its owne naturall place sin is no burden but when the heart becomes spiritually broken for sin and is taken out of its naturall condition then the insupportable load of sin is felt with a witnesse Consider is all sin bitter thine owne sin most bitter dost thou cast first stone at thy selfe c. 3. A broken spirit is most perplexed at sin as it is against God as it is against Jesus Christ To sin against so good a God so sweet a Saviour oh how this kills a broken spirit this stab'd David to the heart above all other consideratious that hee had sinned against his God Against thee thee only have I sinned Psal. 51. 4. Against thee that hast made me maintained me loved me delivered me crowned me redeemed me c. oh against thee thee only what had not David sinned against Vriiah's life by murdering him against Bathsheba's chastity by uncleannesse against his owne body the Temple of the holy Ghost by defiling it 1 Cor. 6. 18. 19. and against the honour of Religion scandalizing Gods people and giving great occasion to the enemies of God to blaspeame 2 Sam. 12. 14. All this is true nor intended David to deny it but to shew where the pinch of his griefe principally lay it went most of all to his heart that he had fin'd against such a God And when the Jewes shall be re-implanted into their own stock This shall most deeply pierce them that they did so cruelly and causelesly pierce Christ This shall bring them to mourn as for an only son to be in bitternesse as for a first born to a great mourning as in Hadadrimmon c. for Josiah that best of Kings to a particular private and serious mourning every family apart and their wives apart Zech. 12. 10. 11 12. Hard hearts are chiefly troubled at feare shame or punishment for sin but nothing more melts a broken spirit then that it hath sinned against such matchlessâ— love spurned against melting bowels and offended against such precious blood of such a Saviour oh how it s pricked with Christs crown of thornes how it bleeds over Christs bleeding wounds and for its tearing open Christs side and heart how it could teare its self in pieces 4. A broken spirit trembleth at Gods word and at Gods Rod when God speakes and when God strikes At Gods Word the broken spirit trembleth But to this man will I look even to him that is poore and of a contrite spirit and trembleth at my word Isai 66. 2. He trembleth at the promises lest he should distrust them at the d Threats least he should despise them and involve himself in them at the Commands lest he should disobey and violate them c. oh ther 's enough in the word of divine Majesty power and authority to make a Gyants heart to quake Felix the Governour trembled before Paul preaching of judgment c. and Paul at that time but a poore Prisoner in chaines Act. 24 25. Did Felix tremble slavishly how much more do the contrire spirits tremble fâ—lially They that despise scorne oppose blaspheme the word of God how farre are they from true penitentiall Contrition At Gods Rod also the contrite spirit quakes How did the repenting people of God in Ezra's daies Tremble because of the great Raine Ezr. 10. 9. and this is the judgment of God that hath of late been most extraordinarily inflicted upon this Land for which we are here trembling before the Lord this day sure we have great cause to tremble not onely at the plague of waters it self and the sad consequences of scarcity and dearth which may follow but much more at the wrath of God that appears therein and the sins of England the procuring cause thereof Yea a tender heart trembles at the very shaking of Gods Rod how did good Josiah's heart melt when Gods displeasure against his people did but hang in the threats 2 Chron. 34. 27. 5. Finally A broken spirit humbled and wounded truly for sin sets speedily and seriously upon a reall Reformation Upon reformation both private and publike as his place requires and as opportunity is afforded Privately A broken spirit is studious to reforme it selfe to embrace a new course of life which as e Luther observes is the best Repentance The Prodigall humbled reformes goes to his father bewailes and forsakes his former lewdenesse Luk. 15. Saul humbled by the mighty hand of Christ at his Conversion presently reformes gives over persecuting of the Saints and straightway preached Christ in the Synagogues that he is the sonne of God Act. 9. 20. After Peters heart was broken and he had wept bitterly for his shamefull deniall of his Master Mat. 26. 75. Luk. 22. 62. he so reformed himselfe in this particular that
we never after read that he relapsed into the same sin yea we read our Saviours Prophecy of him that he should glorifie God by being himself crucified for Christ and his Truth Joh. 21. 18. Publiquely A broken spirit is desirous also to reforme others It is very remarkable in Scriptures that when Magistrates and Rulers became men of contrite and broken spirits indeed they could not rest and terminate in Personall but did proceed to publique Reformation in the Kingdome and Church wherein they lived Thus Ezra hearing of the sins of the people of the land and of the Princes by unlawfull marriages with the Heathens rent his garment and mantle and pluckt off the haire of his head and of his beard and sate downe astonyed Ezr. 9. 1 2 3. here are notable symptomes how his spirit was broken for their sins consequently both Ezra and the people weeping very sore set upon Reformation to put away all the strange wives and their children and Ezra made them Covenant and sweare to God to do it and after tooke course to have it done Ezra 10. 1 2 3 4 5 c. Thus good King Josiah his heart being tender and his spirit melted at consideration of the peoples sinnes he sets presently and vigorously upon publique Reformation makes the Law of God be publiquely read enters into Covenant with God to keep his Commandements and his Testimonies and his Statutes with all his heart with all his soul caused all that were present in Hierusalem and Benjamin to stand to it took away all the abominations out of all the Countreys that pertained to the children of Israel and made all that were present in Israel to serve to serve the Lord their God and all his dayes they departed not from following the Lord the God of their Fathers here was Reformation to purpose 2 Chron. 34. 19. 27. 29. to the end of the Chap. Yea Mannasses himself that prodigious monster of wickednesse 2 Chron. 33. 2. to 11. when in his affliction his heart was broken so that he besought the Lord his God and humbled himselfe greatly before the God of his Fathers Even then this Mannasses set upon publike Reformation for he tooke away the strange Gods and Idols out of the house of the Lord and all the Altars that he had built in the mount of the house of the Lord and in Ierusalem and cast them out of the City And he repaired the Altar of the Lord and sacrificed thereon peace-offerings and thank-offerings and commanded Judah to serve the Lord God of Israel 2 Chron. 32. 12. 15. 16. Thus he 1. removed the abominations which himselfe had erected 2. restored the pure worship of God which himself destroyed and 3. commanded Iudah to serve the Lord God of Israel who could have expected such a Reformation from Manasses his humbled spirit could not chuse but reforme Then what Church and State need despaire of Reformation if the Lord would but thoroughly humble and breake the hearts of Princes and Rulers as he did Manasses Right Honorable this in speciall concernes you be pleased to consider these three â—amous Magistrates how when their spirits were broken they speedily and seâ—iously testified the same in publike Reformations get you broken hearts like them you will râ—â—orme 〈◊〉 them It 's true you and the people have sworne and covenanted with God a publike Reformation according to the Word of God c. And God hath honoured you to lay some foundations of Reformation for which we blesse God hoping that these beginnings will still be carried forward to perfection and that God will not despise the day of small things Zech. 4. 10. But yet both Church and State still cry out for further Reformation how doth the Common-wealth groane under wofull oppression injustice and all manner of violence and wrong as much if not more then ever O hasten to save the poore Kingdome from these destructive evills But how doth the Church of God not onely groane but even languish faint and dye continually under those cursed diseases of error heresie blasphemy licentiousness divisions disorder and confusion horrid Atheisme and all manner of prophanness Are there not amongst us that say we have no Church no Ministry no Ordinances that oppose and deny the Scriptures the immortality of the soule the divinity of Christ the deity of the Holy-Ghost and almost all the fundamentals of Religion yea and all visible outward Reformation Whither are wee falling should these things still pass on without controule what Religion shall we leave to our posterity Can we redresse these distempers Ministers may preach people may petition and both may pray but if you sit still who are Heires of Restraint Judg. 18. 7. who bear the sword and should not beare the sword in vain Rom. 13. where shall we have healing you have power to hinder you have sworne to extirpate these evills if they be not extirpated we may justly fear they will extirpate both you and us at last Let it not be said of these lewd persons as once of Elies sons They have made themselves vile but you restrained them not you know it 's an old maxime in Divinity Qui cùm possit non prohibet jubet He that can but doth not hinder evill commandeth it God forbid you should contract such guilt upon your selves Besides these evills to be removed are there not many necessary parts of Reformation wanting as the publike Confession of Faith and Catechism besides many things in Church-Government c. Oh that the perfecting of these might be accelerated oh gird on zeal be valiant for the truth accomplish the Reformation imitate those broken-hearted Reformers never let it be said that you should come short of King Manasses Be strong and the Lord shall be with you This Doctrine may serve to Exhort all persons that desire 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 Sacriâ—ices of God these he will not despise but without these all your Profâ—ssions Prayers Duties c. will be utterly rejected But how shall we get and keep broken Spirits hic labor hoc opus est Her'e 's the difficulty Answ. A broken spirit may be obtained and maintained 1. By a due dependance upon God alone in Jesus Christ for a broken spirit without God and Christ thou canst not breake thine own heart nor can all the world do it for thee thou maist aswell think to hold the winds in thy fist from blowing and the waves of the Sea from rolling up and down and roaring to span the vast Ocean with thy fingers to hold the huge globe of the Earth in the hollow of thy hand and to stop the course of the Sun and Moon in the firmament as to instill into thine own heart true penitential brokennesse Only God gives repentance 2 Tim. 2. 25. only God that made the heart can melt and mend the heart It