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
Jerusalem into his Kingdome 2 Chron. 33. 12. 13. In a word what respect had Christ to the penitent womans brokennesse of spirit when he so commends her entertainment of himself with Tears washing of his feet with them wiping them with the haires of her head c. before the Pharisies entertaining of him with all his dainties and Complements Luk. 7. 36. to the end Now all this respect which God so peculiarly manifests to brokennesse of spirit makes it cleare that a broken spirit is Gods most gratefull Sacrifice and delight 4. A broken Spirit is so pleasing to God That he rankes a broken spirit a tender fleshy heart a spirit of mourning c. among the rarest expressions of his speciall grace and favour promised to his Church Therefore where God promiseth To be to his people a little Sanctuary in the Countries where they shall come Their gathering again The Reformation of the Land Onenesse of heart Newnesse of spirit c. he addeth And I will take the stony heart out of their flesh and will give them an heart of flesh Ezek. 11. 16. to 21. And elsewhere after other promises God saith Then will I sprinkle cleane water upon you and ye shall be clean from all your filthinesse and from all your idols will I cleanse you A new heart also will I give you and a new spirit will I put within you and I will take away the stony heart out of your flesh and I will give you an heart of flesh Ezek. 36. 24 25 26. c. yea when those Evangelicall blessings are promised to the House of David and inhabitants of Jerusalem The spirit of Grace and of Supplication it is added And they shall look upon me whom they have pierced and they shall mourne for him as one mourneth for his only son and shal be in bitternesse for him as one that is in bitternesse for his first borne c. Zech. 12. 10. c. Where brokennesse of Spirit for the sins that broke and pierced Christ is expressed under the notions of Mourning as for an only son of being in bitternesse as for a first borne of great mourning as of Hadadrimmon in the valley of Megiddo where good Josiah was slain Now why should this brokennesse of spirit be thus ranked among Gods choice promised blessings if the Lord had not choyce thoughts and account thereof 5. A Broken spirit is so gratefull to God That himselfe undertakes it to be the peculiar Physitian to heale bind up revive and comfort poore broken hearts and bleeding soules He healeth the broken in heart and bindeth up their wounds Psal. 147. 3. He bottles up their teares and their sighing is not hid from him He dwels in the high and holy place with him also that is of a contrite and humble spirit but to what end To revive the spirit of the humble and to revive the heart of the contrite ones Isai. 57. 15. Griefe and sorrow kills joy and comfort revives It s true God sometimes sets off the beauty of his own sweet Comforts by the darksome shadow of trouble of spirit and broken bones inflicted upon us he casts down that he may lift us up he crusheth that he may consolate us yea he kills us that he may more gratefully revive us as one said Dejicit ut relevet premit ut solatia praestet Enecat ut possit vivificare Deus Still the scope and intendment of God is the swathing up of broken bones the sweetning of the embittered spirits of his people This the very office of Jesus Christ himselfe The Lord hath annointed me to preach good tidings unto the meek he hath sent me to bind up the broken-hearted to comfort all that mourn To appoint unto them that mourn in Sion to give unto them beauty for ashes the oyle of joy for mourning the garment of praise for the spirit of heavinesse Isai. 〈◊〉 1 2 3. Compared with Luk. 4. 18. k Happy teares which Christs hand shall wipe oft happy wounds which Christs blood shall close again happy brokennesse of heart which Christ shall bind up c. behold how God how Christ loves a broken heart 6. Finally a truly broken spirit is so acceptable to God That he is pleased to select and single out the broken heart the poore and contrite spirit for his peculiar habitation and for the place of his rest Where is the place of my rest saith God Himself answereth To this man will I looke even to him that is poore and of a contrite spirit as if he should say here is my rest here will I place mine eye and heart here will I repose my self and dwell Isa. 66. 1. 2. But more clearly elsewhere Thus saith the high and lofty-one that inhabiteth eternity whose namâ— is holy I dwell in the high and holy place with him also that is of a contrite and humble spirit Isai. 57. 15. God will not dwell with the proud hard impenitent unbelieving heart yet will dwell with the contrite and humble spirit What God dwell there how deare is such a heart to God It is not said Saints or Angels shall dwell with such though they are sweet companions Not Peace Joy Comfort Life Grace Holinesse Happinesse c. shall dwell there though these are deare delights able to change the blackest midnight into a smiling morning a very Prison into a Pallace and the vale of the shadow of death into a mountain of life and joy But iâ—s said that the High and Lofty One that inhabits eternity will dwell with him that 's of an humble and contrite spirit Oh how doth the highest God descend how doth the lowest heart ascend in such an inhabitation The broken heart saith with the Centurion Lord I am not worthy thou shouldst come under my roofe much lesse that thou shouldst dwell there 11. Thus much of the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} That a broken spirit is a most pleasing Sacrifice to God Now passe we to the second particular the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Why a truly broken spirit should be so gratefull Sacrifices to God This may be opened both Negatively and Affirmatively Negatively this gratefulnesse of a broken spirit ariseth not from any merit or any degree or shadow of merit that may be imagined to be l in a broken spirit as the Popish merit-mongers do commonly suggest when they treat of this Theame of brokennesse of heart For though ouâ—heads were waters and our eyes fountains of tears Jer. 9. 1. Though wee should eat ashes as bread and mingle our drinke with weeping Psal. 102. 9. though all the night long we should make our bed to swim and water our couch with tears Psal. 6. that our eyes were dim with griefe our cheeks furrowed with sorrow and our very moysture turned into the droughts of Summer Psal. 32. 4. yet when all 's done we are but unprofitable Servants what have we done more then duty nay for ground
will not an hard heart rush furiously upon See that passage 2. King 17. 14 c. This is as a wicked Devill that brings along many other devils with it to possesse the soule More especially it brings forth the cursed fruits of 1. Wofull impenitency an hard heart cannot will not repent 2 Chron. 36. 13. Rom. 2. 5. 2. Wilfull Rebellion pride and obstinacy against God Dan. 5. 20. Nehem. 9. 16 17. 29. Jerem. 7. 26. Ezek. 3. 7. 3. Wofull and damnable unbeliefe Act. 19. 9. Mark 6. 51 52. and 8. 16 17 c. and 16. 14. Heb. 3. 8. 11. compared with ver. 18. 19. 4. God threatens hardnesse of heart with sad and heavy Comminations as Pro. 28. 14. and notably Pro. 29. 10. Jer. 19. 15. but most remarkably Heb. 3. 8. to 12. Gods threats argue evidently Gods wrath against it 5. Finally over and beyond all this God plagues hardnesse of heart with dreadfull judgments who ever hardened himselfe against God and prospered Job 9. 4. 1. What Temporall vengeance inflicts hee for hardnesse of heart as upon Pharaoh and the Egyptians who after all their plagues for hardning their hearts against God were at once intombed in the Red-Sea Exod. 14. upon Israel for their hardnesse of heart not suffered to enter into Gods rest to enjoy the promised Canan Heb. 3. 8 9 10 11 c. and afterwards they that came into the promised Land for this wickednesse were removed out of Gods sight 2 King 17. 14. with 18. How terrible was that vengeance of God upon Nebuchadnezar hardned in his pride Dan. 5. 20 21 read it and tremble at it 2. What Spirituall wrath doth God poure out upon hard hearts giving them up to utter obduration as in Pharoah Exod. 4. 22. and 7. 3. and in others Joh. 12. 40. 3. Finally what eternall vengeance do hard hearts here treasure up unto themselves against the day of wrath Rom. 2. 5 c. Doubtlesse if God thus forbid thus lay to heart thus brand thus threaten and thus plague an hard heart an hard heart be it never so pleasing to man or gratefull to Sathan yet it is most hatefull and abominable to the great heart-searching God How wofull their condition that lye under the plague of an hard heart How happy they that are delivered from it This may serve to put us all upon the Tryall and Examination of our hearts and spirits whether they be broken or no that so we may discover whether they be the gratefull Sacrifices of God or no which of us would not be glad that our hearts and spirits might be truly acceptable to God then let us diligently inquire whether they be truly broken and contrite The stresse of our Comfort will peculiarly lean upon this basis of penitentiall brokennesse if our hearts be actually broken this day what an Odour of a sweet smell shall they be to God in Christ if they be habitually broken how pleasing shall they be to God continually but all will depend upon this that they be kindly broken and softened as Davids was But how may we discover whether our hearts and spirits be truly broken and contrite Answ. Principally 2. waies 1. By the Concomitants or Companions of a broken spirit 2. By the Adjuncts or Properties thereof 1. By the Concomitants or Companions attending upon a broken spirit Noscitur ex comite qui non dignoscitur ex se oft-times a man is known by his Companions more then by his own Conditions All the graces of the spirit are spiritually concatenated and linked together but some graces being more peculiarly homogeneall and neer of kin to one another are more immediately coupled and associated and such do mutually descry and discover one another Now these are the usuall and famliiar Companions of true brokennesse of spirit and tendernesse of heart viz. 1. A Spirit of Prayer and Supplication A broken spirit is a praying spirit they usually go together they are promised together I will powre the spirit of grace and supplications and they shall look upon me whom they have pierced and they shall mourn for him c. Zech. 12. 10. to the end They are performed together when the heart of the Prodigall sonne was touched and broken for his lewd courses presently he resolves upon praying I will go to my Father and say to him Father I have sinned against heaven and before thee Luk. 15. 18. Saul who afterward was called Paul was no sooner dismounted struck to the earth and his heart humbled and broken at his first Conversion by Christs immediate voice from Heaven but Christ gives this character of him Behold he prayeth Act. 9. 11. this was worth beholding and considering indeed that a persecuting Saul should so soon become a praying Saint Yea Jesus Christ himself being so broken and abased in his spirit with surrounding sorrow in his agony {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} he prayed more fervently Luk. 22. 44. then he did as it were bend all his nerves intend the utmost activity of his spirit to wrastle with his heavenly father the Apostle saith he offered up Prayers and Supplications with strong crying and teares Heb. 5. 7. Some writings cannot be read but in water and those Petitions of believers which are indited by the spirit with sobs and groanes and swimming along towards God in streams of teares how legible and available are they with God The spirit it selfe helpeth our infirmities See Rom. 8. 26. No spirit can sigh and groane can weep and mourn can tug and wrastle with God like a broken spirit Such a spirit not so much prayes to God as powers out it selfe and all its desires into the bosome of God See Psal. 102. Title of the Psal. Such a spirit prayes importunately pathetically powerfuly of all frames of Soule this melting broken frame of spirit is z most ingenuous eloquent and potent in prayer fetches arguments from the best to picks Gods nature Christs merit Covenant promises c. fils it self full of them as a vessell with new wine urges darts them up vigorously pursues the Lord will let him have no rest will have no nay resolves like Jacob not to let him go till he reach out a blessing Reflect now upon thy self ô Christian where is thy Spirit of Supplication Where those mighty unutterable groanes and desires where those wrastlings c. doest thou not know what a spirit of prayer meanes neither doest thou know what a broken spirit meanes 2. Humility A broken spirit is an humble spirit low in its own eyes thinks worse of it self then of any others or then any others can think of it can preferre the meanest Saint before it selfe counting it selfe the least of Saints if a Saint at all c. But to this man will I looke even to him that is poore and of a contrite spirit Isai. 66. 2 Poverty of spirit and brokennesse of spirit are familiar companions Again God saith I dwell in the high and holy
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
this subject that it is the sacrifices of God The copula knitting both together is not expressed in the Hebrew text but must necessarily be supplyed to make up the sense perfect is or are therefore here the word are is put in a different character Now for clearing the sense of this Proposition these things are a litle to be opened Viz. 1. What is here meant by the word Spirit 2. What is intended by a broken spirit 3. In what sense we are to understand that such a broken spirit is the sacrifices of God First By the word spirit {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the Scripture is wont to poinâ— out to us many sâ—veral things If any word in the Old or New Testament be of multifarious signification certainly this word spirit is one But as to this place by Spirit here understand First Not the regenerate part in a child of GOD in whom spirit stands opposed to flesh Grace to sin The spirit lusteth against the flesh and the flesh lusteth against the spirit Gal. 5. 17. See also Ioh. 3. 6. For in this place brokennesse and contrition is rather a spark of that Regenerate part and part of the new man subjâ—ctively inherent and seated in the spirit here spoken of as the Receptacle of it Secondly Nor the intellective part as distinct from the sensitive and from the corporeal part of man as the Apostle makes the distribution that your whole spirit and soul and body be preserved blamelesse 1 Thes. 5. 23. As Calvin b Beza and others observe Which spirit is elsewhere stiled the spirit of the mind For though the Intellective part as some of the c schoolmen think be the more special subject of this brokennesse yet cannot the sensitive appetite besecluded yea the body it self cannot but sympathize 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 subjâ—ct of this penitential brokâ—nnesse Secondly By {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} A Broken spirit thus conceive in general d It is a metaphor from â—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 sâ—…d to be Broken properly but allusively metaphorically when for sin c. it is humbled as in Manasses 2 Chron. 33. 12. It is pricked and wounded as in Peters hearers Act. 2. 37. it is softned and melted as in Josiah 2 Chron. 34. 27. it is in bitternesse as in those intended in Zech. 12. 10 11. c. More particularly here understand by brokennesse of spirit 1. Not a meer natural brokennesse and tendernesse which ariseth from the tender temper and constitution of the heart and eyes by Nature which is in some more some lesse whence they are ready to receive impressions of griefe and to make Expressions in tears upon occasion of any pathetical objects This being but a fruit of Nature cannot be the spiritual sacrifices of God acceptable unto him 2. Not a meer worldly Brokennesse and grief of Heart arising from some worldly ground or occasion c. Such as Jacobs grief for Joseph supposed to be torn in peeces GEN. 37. 33 34 35. Of David for Absalom 〈◊〉 SAM. 18. 33. Of Rachel for her children MAT. 2. 18. As streams of water wil not ascend higher then the fountain head whence they first tooke their rise so these streams of worldly contrition arising meerly from a worldly Principle can never ascend higher then the world and in fine the sorrow of the world worketh death 2 Cor. 7. 10. 3. Not any formal fained e hypocritical brokenness for sin wch comes neerest to true Penitential brokenness and is the livelyest shâ—dow or picture of it but no more whereby a man may be first Convinced mightily of his sin committed Secondly Wounded and afflicted in Conscience deeply upon such conviction Thirdly Even forced voluntarily to confess the sin publickly before others for which he is perplexed Fourthly Brought to make some outward Satisfaction by Restitution of dishonest gain Fifthly And at last through extremity of anguish and horror of conscience be so swallowed up of utter despair as to make away himself All these were found in Iudas who yet never found a true Brokennesse of spirit Mat. 27. 3 4 5. But the God of Truth delights only in Truth and sincerity abhorrs Hypocrisy 4. But here understand only a true gracious pâ—nitential brokennesse of heart for sin when the heart is kindly pricked melted humbled and in bitternesse for sin and finding no rest nor remedy in it self nor in any created comfort makes out only to Gods favor in Jesus Christ for support and ease This is a proper fruit of that sweet Spirit of grace promised Zech. 12. 10 11 12. This is that godly sorrow that worketh repentance not to be repented of 2 Cor. 7. 10. This is for substance that Repentance unto life Act. 11. 18. or an eminent branch thereof And this was that Brokennesse of spirit which was upon David in pâ—…ning this Psalm which he declares to be the acceptable sacrifices of God Verse 17. This brokennesse of spirit in a child of God may be considered either as it is 1. Habitual viz. That habit of brokenness tenderness c. which is infused into the heart of the Regenerate at first conversion which is called in the New Covenant an heart of flesh Ezek. 11. 19. 36. 26. The heart of stone noting that habitual hardness that is in carnal men The heart of flesh that habitual softness and brokenness that is in spiritual men 2. As it is Actual viz. That exercise of brokenness and tenderness of heart for sin upon just occasions as David reduced his brokenness into act upon his fall c. That is a brokenness impressed on us this a brokennesse expressed by us 3. In what sense is such a broken spirit here stiled The Sâ—crifices of God Ans. This phrase {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} The sacrifices of God may bear a double interpretation viz. either first As denoting the singular excellency of this sacrifice of a broken heart For its usual in the Hebrew tongue to add the name of God to a thing to set out the excellency thereof as the Mountains of God i. e. exceeding high Mountains Psa. 36. 6. Cedars of God i. e. most tall Cedars Psa. 80. 11. Rivers of God Psa. 65. 10. Wrastlings of God i. e. Great Wrastlings Gen. 30. 8. Harps of God Rev. 15. 2. c. so here Sacrifices of God i. e. most choyce excellent Sacrifices Or secondly As signifying the peculiar gratefulnesse and singular acceptablenesse of this sacrifice to God above all the typical sacrifices of the Law none of them all please God so wel as the broken and contrite spirit this to God is the Sacrifice
manner and end of all our penitentiall mournings for sinne doe we not come short of duty alas for us ipsae Lachrymae sunt Lachrymabiles c. we had need to weeep over our teares sigh over our sobs mourne over our griefes be broken for our brokennnsse and to repent over our very repentance not that these duties are performed by us but that they are performed no better when we doe our best so much flesh adheres to all We read of Davids broken bones but we read not of his merit m we read of Peters bitter teares for his sin but we read not a word of their satisfaction that must be left for ever to the blood of Christ Affirmatively a broken spirit is a most gratefull sacrifice to God because 1. A broken spirit is a spirituall sacrifice Herein not the bodies or blood of dead bruit-beasts but the spirit iâ— selfe of â—…g and reasonable man even his very heart and soule is sacrificed to God and the spirit of one man is better then all the beasts and earthly creatures in the whole world And the spirit of man offered is not his spirit as stony and carnaâ—… but as broken and spiritualized with godly sorrow and repentance The spirit is the best of man a broken spirit is the best of spirits Now God insists much upon the spiritualnesse of his sacrifices and services he specially calls for the heart My son give me thine heart Pro. 23. 26. all the Gospell-sacrifices which are acceptable to God in Christ they are spirituall Sacrifices 1 Pet. 2. 5. living sacrifices I beseech you therefore brethren by the mercies of God that ye present your bodies a living sacrifice holy acceptable to God which is your reasonable service or your service according-to-the-Word Rom. 12. 1. God himselfe is a spirit and will be worshipped in spirit Joh. 4. 24. and the more the spirit of man is spiritualized the more it becomes both like God and liked of God 2. A broken spirit is a true and sincere spirit It doth not hypocritically cover its sin like Adam Job 31 33. or spare any iniquity as Saul did Agag c. But like a broken vessell le ts all runne out ingenuously spreads open all its own vilenesses before the Lord takes the shame of all upon its own face le ts all lye loose As water myre stones heterogeneals which were inseperably congealed in a hard bound frost yet they all lye loose when there comes a kindly thaw so the heart that was once congealed in the mire and dregs of sin when with penitentiall brokennesse it is kindly thawed and dissolved sins that stuck fastest in the soule lie loose the spirit longs to be rid of them all as here broken-spirited David lamented both originalls and actualls he spares not even his foulest and shamefullest miscarriages would be thoroughly purged from all Psal. 51. 2. 7. Thus Paul after he became a man of a broken spirit freely rips up his foulest enormities confesseth he was a blasphemer and a persecutor and injurious 1. Tim. 1. 13. elsewhere he saith I verily thought with my self that I ought to do many things contrary to the name of Jesus of Nazareth Which thing I also did in Jerusalem and many of the Saints did I shut up in prison having received Authority from the chiefe Priests and when they were put to death I gave my voice against them and I punished them oft in every Synagogue and compelled them to blaspheame and being exceedingly mad against them I persecuted them even unto strange Cities Act. 26. 9. 10. 11. And it is observeable how Gods promise of an heart of flesh is coupledwith the promise of sprinkling clean water upon his people of cleansing them from all their filthinesse and from all their uncleannesses Ezek. 36. 25. 26. 29. An heart of flesh and uncleannesses cannot peaceably lodge together it would sincerely abandon all n is in bitternesse for all and taketh pleasure in that bitternesse Counterfeits not trouble for sin like the Pharisies with their sower disfigured faces Math. 6. Squeezes not out a few crocodiles tears c. but his very soule bleeds and his eye trickles down with teares in secret powring out complaints into the bosome of God when no eye but his sees Ille dolet verè qui sine teste dolet Now God calls for uprightnesse walk before me and be thou upright Gen. 17. 1. he loves sincerity and Truth in the inward parts Psal. 51. 6. and Nathaniel is prized and commended of Christ for a True Israelite indeed because in him there was no guile Joh. 1. 27. 3. A broken spirit is a gracious spirit It s 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 Principall one of the spirit of grace promised Zech. 12. 10. c. Consequently its part of that precious image of God consisting in true holinesse Eph. 4. 24. and a rich linke of that admirable chain of o grace about the Churches neck Cant. 4. 9. And therefore God is much taken with a truly broken heart he cannot chuse but accept and prize his own Graces in us love his own image and the reflexive rayes of his own beauty upon us Christ pathetically professeth to his Church as much Thou hast ravisht my heart my sister my spouse thou hast ravisht my heart with one of thine eyes with one chain of thy neck The smell of thine oyntments is better then all spices the smell of thy Garments is like the smell of Lebanon Cant. 4. 9. 10. 11. 4. A truly broken spirit is also a believing spirit Faith and repentance are inseparable twins bred together in one and the same sanctified womb of the converted Soule Faith first is in us in order of nature at least but actuall Repentance is apt first to appear as sap and life are first in the root yet buds leaves and fruit first discover themselves in the branches They shall look upon me whom they have pierced ther'e 's faith for with what other eye can they behold Christ crucifyed And they shall monrn for him c. ther 's brokennesse of spirit resulting from it Zech. 12. 10. There is an hard Question in Divinity whether Faith be not part of Repentance p Thus some Resolve If Repentance be considered largely for the whole worke of Conversion so faith is comprized in it if strictly so it is the cause thereof however they are neerly allyed Sister-graces Now faith wonderfully pleaseth God Heb. 11. 5 6. hence that we read of such a Catalogue of Faiths Triumphs and glorious atchievments in that Chap. Faith most highly honours God and God highly honours faith Faith clasps fast hold of Jesus Christ as its peculiar object and comes into the presence of God with Christ crucified in its Armes urges his person and passion as sinnes propitiation Counts all self-righteousnesse losse and dung in comparison
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
's his sole prerogative both to take away the heart of stone and to give an heart of flesh Ezek. 11. 19. and 36. 26. 1. God can enlighten and convince the heart of its own hardnesse 2. God can subdue and remove the hearts stoninesse 3. God can infuse an habituall supernaturall tendernesse and 4. God can draw forth that habit into actuall relentings upon all good occasions this is his method God alone can do all in this matter rely only on him for it as the sole author of it 2. By a dutifull attendance upon Gods word in the powerfull Ministry of it This is most quick and powerfull and sharper then any two edged sword piercing even to the dividing asunder of soule and spirit Heb. 4. 12. Are our hearts iron the word is as fire to â—oâ—â—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. â—6 oh waite upon this word of God with a lively heart-searching Ministry oh tremble at this mighty working word of God that can through God make an hard heart soft and keep a soft heart tender 3. By a frequent and serious consideration of our own and others sias Others sins may break our hearts as it is cleare in the case of Josiah 2 Chron. 34. 19 c. of David Psal. 119 53. 158. 136. of Ezra Ezr. 9. 1 2 3 4 5. and of those Mourners Ezek. 9. 4. But our own sins may even grinde our hearts to powder as appears here in David Psal. 51. 3 4. 8. my sin is ever before me against thee thee only have I sinned that the bones which thou hast broken as in the Prodigall Luk. 15. 18. 19. as in those Jewes Zech. 12. 10 11 12 c. mans sin makes the whole Creation groan as under a load ready to break its back Rom. 8. 22. and shall not mans own spirit groan and his own heart break under the pressure of his own iniquities In what words shall I a little represent the sins of England and the sins of your own soules unto you for the actuall mollifying of your hearts Think what sin is it is the transgression of the Law 1 Joh. 3. 4. the death of the Soule Eph. 〈◊〉 1. the fruites of the flesh Gal. 5. 19. the workes of the Devill 1 Joh. 2. 8. and utter abomination to God Pro. 26. 25. Sin is so foule and filthy that the filth under the nailes and arm-holes f Jam. 1. 21. the vomit of a dog the myre of a swine 2 Pet. 2. 22. the poyson of serpents Rom. 3. 13. the spots of Leopards and the skin of black Moores Jer. 13. 23. the putrifaction and deadly stink of opened sepulchers Rom. 3. 13. and basest g excrements themselves Jam. 1 2â— are the similitudes wherein the holy Ghost sets it out to us Sin is the inlet of death and all misery Rom. 5. 12. worse then the Devill for sin made him a Devil and the very Hel of Hell Think against whom sin is committed Against God blessed for ever infinitely pure and cannot look upon it Heb. 1. 13. just and will not clear the guilty Ex. 34. 7. Omniscient knows all sin fully omnipotent can crush all sinners eternally He fashioned thee curiously he hath provided for thee plentifully hath given Christ his own Son to redeem and save thee to the uttermost hath loved thee freely hath alwaies been doing thee good never did thee harme and against him thou hast oftended oh how this wounded David Psal. 51. Against Christ also thou sinnest who became man yea a man of sorrowes yea a worme rather then a man for thee who was tempted betrayed scorned abused bruised wounded for thee who prayed sighed sorrowed sweat drops of blood and powred out his soule to death for thee who loved thee and washed thee from thy sins in his own blood Rev. 1. 5. how should this make thee mourne Zech. 12. 10 11 12. yea against the Spirit that convinceth illuminateth adopteth Sanctifieth sâ—aleth coÌ„forteth dwelleth in thee Is this thy kindnesse to thy God dâ—est thou thus requite the Lord oh foolish person and unwise Think by whom sin is acted by them that are to God but as wormes mothes grashoppers as the dust of the ballance as nothing as chaffe before the wind as stubble before the consuming fire your sins hurt not God but your selves If you be holy what do you to him if sinfull what doe you against him Job 35. 6. Think how your sins Englands sins are aggravated being beyond sins of Sodom Samaria Jerusalem because against greater light mercies meanes ordinances then ever they enjoyed against promises and threats kindnesses and judgments the patience of God wonderfull deliverances and a glorious gospell How should such considerations as these even break the soule in pieces 4. By a prudent laying to heart of Gods judgements inflicted This may be a meanes of softening a stony heart when perhaps the word will not penetrate Manasses that would not hearken to Gods word yet melted in his chaines humbled himselfe greatly 2 Chron. 33. 12. How did the people tremble at the great raine Ezr. 10. 9. God implyes that his judgements will make the uncircumcised hearts be humbled and accept the punishment Levit. 26. 41. and bring people to know the plague in their own heart 1 King 8. 38. Consider now how God hath plagued England with his judgements and let your hearts be broken for England and your selves therein Think what variety of judgements are upon the Land The Pestilence hath slain thousands the sword ten thousands The immoderate rain for these divers moneths hindering seed-time with some or washing seed sowne out of the ground with others and so threatning a famine The murrain among horses and cattell in some places as is credibly reported and which is heavier then all the spirit of errour and heresie that spreads and frets among us as a Gangrene so many being given up to strong delusion to believe a lye 2 Thes. 2. 11. how are these judgements concatenated together and pursue one another as Jobs messengers and the billowes of the Sea and Gods hand is stretched out still Think of the impartiality of Gods judgments upon us No degree sex or age hath been spared King and subject Nobles and ignoble Magistrates Ministers high and low rich and poor all have tasted of Gods severity Think of Gods wrath and displeasure that discovers it self in all his frown more heavy then the frownes of all the world if he looke but upon the earth it trembleth if he touch the hills they smoak Psal. 104. 32. shall not we tremble when he is angry Think of Englands sins deserving all these and worse these shafts that fall upon our heads we first shot