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
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
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
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
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
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
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
of Christs righteousnesse Phil. 3. 7 8. this this is that which so singularly pleaseth God in as much as the person of Christ is most deare to God his beloved son Math. 3. 17. the son of his love Col. 1. 13. his only bogotten son Joh. 3. 16. in whom he is well pleased Math. 3. 17. yea in whom his soule delighteth Isai. 42. 1. and the passion of Christ is an odour of a sweet smell to God Eph. 5. 2. 3. no pillar of most fragrant incense or perfume is any way comparable thereunto Thus brokennesse of spirit intwisted with faith and faith fast linking it selfe to Christ become most gratefull unto God 5. Finally a broken spirit is a self-debasing spirit Can lay it self low before God is vile in its own eyes See this in severall persons The Pharisy and the Publican both of them went up into the Temple to pray but they went about the same work with farre different hearts The Pharisies was stony and unbroken therefore he only exalts himself cracks and brags of himselfe justifies himself before all others But the Publicans heart was fleshy and broken and therefore vilifies himself dejects debases and abhorres himself Luk. 18. 10. to 15. See this in the selfe-same persons comparing them with themselves being found in severall states and conditions Paul before he was broken in heart he was alive Rom. 7. 9. stood much upon his native or acquired Priviledges Phil. 3. 2 3. c. but when once he was kindly broken confesses all these things to be losse yea losse and dung and counts himselfe unworthy to be called an Apostle 1. Cor. 15. 9. lesse then the least of all Saints Eph. 3. 8. chiefe of Sinners 1 Tim. 1. 15. now he vailes all his topsayles sits down in the dust Thus the Prodigall when his spirit became broken debases himself exceedingly Father I have sinned against heaven and before thee and am no more worthy to be called thy son make me as one of thine hired servants as if he had said any even the meanest of all relations to thee is farr too good for me Luk. 15. 18. 19. Thus the sinfull woman when her heart was penitentially broken for sin how she debases her self she addresses her selfe not to Christs head but to his very feet and there she fals a weeping and with her tears she washes with the hair of her head she wipes with her mouth she kisses and with her costly oyntment she annoynts his very feet thought it honour enough for her and her self exceeding happy that she might have liberty to performe the very meanest and lowest services unto Christ Luk. 7. 38. Oh an heart thoroughly broken for sin is greatly out of conceit with its selfe can lye downe in the dust at the foot of God can be as any thing can be as nothing that God in Christ may be all Now the Lord greatly prizeth a q self-despising spirit hath respect to such Isai. 66. 1 2. will dwell with such to revive them Isa. 57. 15. And how was the selfe-debasing Publican justified before the Pharisy Luk. 18. how was the selfe-debasing Prodigall entertained of his father Luk. 15. 14. yea how was the self-debasing penitentiary commended and comforted by Christ Luk. 7. 44 45 46. who from this principle of broken-heartednesse were so mean and vile in their own apprehensions Hitherto of the Doctrinall handling of this Observation Now to the Practicall Application Is a truly broken spirit such gratefull Sacrifices of God Then how usefull is this Doctrine both to Teach To Try To Exhort and to Comfort us about this mystery of a broken heart This may Teach and inform us chiefly about these two things 1. That there is a vast odds and disparity betwixt that account which God and that which the world hath of a broken spirit With God a broken and a contrite spirit as hath been shewed is most acceptable beyond all Typicall Sacrifices before all meer morall performances and Pharisaicall perfections peculiarly respected of God ranked among the choice and flower of promised blessings the speciall cure of God and the very Home and habitation of the Lord himself most high and holy But on the contrary this brokennesse of heart is with the world and the men of the world most unacceptable is looked upon as a sad mopish melancholy disconsolate distemper alwaies contrary to their genius who resolve to crown themselves with rose-buds before they be withered and to let no flower of the spring over-passe them who say with the rich foole Soule thou hast much goods laid up for many years eate drink and be merry Luc. 12. 19. c. However the Saints know the world is grossely mistaken in this matter of brokennesse of spirit for sin and while God himself counts it his Sacrifices they can say r it is an wholesome brokennesse a sweet bitternesse a joyfull sorrow and happy tears 2. That an unbroken spirit an hard flinty adamantine heart is on the contrary most hatefull and abominable to God A broken and contrite heart he cannot despise an unbroken heart consequently he cannot but despise Take a short view of 1. the nature of an hard heart and 2. of the odiousnesse of such an heart to God The nature of an heard heart which Scripture sometimes calls An heart waxing grosse or fat and so senselesse Act. 28. 27. and often elsewhere a stony heart Ezek. 11. 19. and 36. 26. Hardnesse of heart Mark 3. 5. Hardnesse Rom. 2. 5. c. may be considered as it is hardened 1. Naturally 2. Actually and accidentally 3. Habitually and 4. Judicially 1. Naturally every mans heart is an hard heart a very stone for intractablenesse and obduration This is evident by the Tenour of the Covenant of Grace wherein God first undertakes to remove the stony heart before he give a fleshy heart Ezek. 11. 19. and 36. 26 27. therefore till God by supernaturall dispensation bestow a tender heart every one by nature lyes under the curse of an heard heart And this naturall hardnesse of heart is compared not to the hardnesse of waxe or brasse or Iron or steele for though these be very hard yet they become soft and malleable by the fire but to the hardnesse of a very stone which will be sooner broken to powder then softned as s Zanchy observes so extreame is our naturall hardnesse 2. Actually and accidentally not only the hearts of naturall men but also even of regenerate persons may contract some hardnesse spirituall security and stupidity by not improving grace received and other means for maintaining and encreasing of tendernesse of heart Thus the Disciples believed not that it was Christ that walked on the Sea because they had forgot the miracles of the loaves and their hearts were hardened Mark 6. 52. This seemes to be an accidentall hardnesse discovered in that act 3. Habitually mens hearts are hardened in sin when by many acts men are so accustomed to
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
up against heaven our selves nay it 's the Lords mercies that England is not consumed as Jerusalem said of her selfe Lam. 3. 22. Oh how is Truth Peace Union among Brethren health and our many comforts broken and shall our hard hearts only remaine unbroken 5. Finally by deliberate Contemplations upon Gods mercies to England and to us The love kindnesse and mercies of God to man are wont to thaw and melt mens hearts for their unkindnesses to God hence Ezra labours so to break his owne and his peoples hearts by the overcoming mercies of God repeated Ezr. 9. 7 8. 9. 13. That your hearts may be softened with mercies seriously ponder upon and amplify to your selves Personall mercies Parliament mercies Kingdome mercies What comfort doth this doctrine afford to all truly broken spirits and contrite hearts These are Gods Sacrifices these God will not despise and then who shall despise them Such 〈…〉 God preferres beyond all legall Sacrifices Psal. 51. 16. 17. 2. Beyond all Pharisaicall duties and perfections Luk 18 3. to such he hath most favourable respect Isai 66. 2. â—…4 of such he is the peculiar Physitian Ps. 147. 3. Isai 61. 1 2. and 5. with such he himself will dwell Isai. 57. 15. and where God dwells there light life grace glory peace comfort happinesse and heaven it self â—o dwell also Thrice happy heaâ—â—s that are thus gratefull unto God FINIS †{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} * Gerh. loc. com De Poenitent Tom. 3. c. 11. §1 * Percutere femur est signum doloris sicut mulierculae in puerperio facere solent Luth. in Glost marginal The coheâ—ence of the words with the context a â—â—n Annoâ— in loc. b Quod autem sequitur it a explico cum doctisâ—…mo intetprete ut quod in genere dictum erat per partes explicetur Mentem igitur Paulus Spiritus appellatione significat illud nempe {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in quo nativa praecipua labes nest Animam vero reliquas inferioâ—es facultates non quasi duae sint animae sed quod â—uo more Paulus functiones unius ejusdeâ—…que animae distribuat cujus etiam alicubi tres sacultates commemorat ut diximus Eph 4. 17. Corporis dâ—nique nomine satis constat animae domicilium significari Bâ—z in loc. c Estuis in Distinctionem 16. lib. 4. d Radix {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} proprie significat fregit sicut fi anguntur ligna Exod. 9 v 26 Off. Exod. 12. v. 46. Vasa testacea Levit. 6. v. 28. Statuae 2 King 11. v. 19 c. â—xx plerumque redd derunt per {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} oppressione seâ— depressione contusus est {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Isa. 67. versiâ— 15. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} humilis foit humiliaâ—us est {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} humilis Spiâ—… c. â—x quibus omnibus patet contritionis nomme metaphoâ—ice â—…ligi fi actionem â—…ssionem cordis verum ac serium dolorem quo vis robuâ— cordis velâ—ti conterituâ— sicut per morbos robuâ— corporis Quidam metaphoram desumptam elle dicunt a vase testaceo quod in minutissima fracta redigitur Psa. 31. v. 13. Isa. 30. v. 11. â—er 19. v. 11. Alij ab ossibus quae subito lapsu in plura fragmenta dissiliunt ut bestâ—aâ—um dentibus assulaâ—im comminuantur Psa. 38. versiâ— 33. Isa. 38. v. 13. Osâ— 6 v. 5. Gerâ—ard in loc. com Tom. III. De Pâ—â—itent c. 11. Sect. 1. e Thus one discriminates betwixt the Elect and Reprobate in this point Electi Ex sensu peccati iraeque dei apprehensione spiritus sancti ductu volentes consugiunt ad deum ut in Davide Jobo aliisque â—idere est Reprobi vero ut Cain compuncti desperant dicentes major est iniquitas nostra quam vt sustinere possumus aut hypocritae sese prosternunt ut Achab aut desperabundi sibi mortem consciscunt ut Achitophel Judas Neâ—o Diocletianus Christianorum persecutoâ—es atrocissimi vel intus contremiscunt ut Caligula aut toto corpore concutiuntur nullum petentes remedium ut Baltassaâ— qui viso digito in pariete scribente ita fuit consternatus ut concussis genibus vacillaret Joan. Malcolmi Comment in Act. 2. 37. 3. f Sacrificia dei Postquam Sacrificiis detraxit propitiandi Dei virtutem quam falso affinxerant Judaei nunc dicit Etiamsi nihil praeter Cor contritum humiliatum asterat hoc Deo abunde sufficere quia unum hoc exigat a peccatoribus ut dejecti prostrati misericoid am implorent neque frustra plurali numero usus est quo melius exprimeret poenitentiae Sacrificium pro omnibus unum sufficere Si dixisset honi odoris esse hoc Sacrificii genus promptum fuisset Iudaeis cavillari alias tamen esse species quae non minus deo placerent Sicut videmus hodie Papistas sua opera dei graciae miscere negratuita sit peccatorunt remissio Consulto itaque David ut omnia satisfactionum commenta excluderer unicum spiritus dejectionem quaecunque deus probat sacrificia in se complecti asseruit Et quum sacrificia Dei nominat videtur oblique mordere hypocritas qui suo tantum arbitrio Sacrificia estimant dum ad propitiandum deum valere arbitrantur Calv. in Ps. 51. 17. Doct. 1. 1. g Holocaustis non delectaberis Nihil ergo offeremus Sic veniemus ad deum unde illum placabimus Oster sane in te habes quod â—steras Noli extrinsecus thâ—ra comparare sed dic in me sunt deus voâ—a tua quae reddâ—… laudes tibi Noli exti insecus pecus quod mactes inquirere habes in te quod occidas Sacrificium deo c. August Enarrat in Psa. 50. 2. h Impropria est comparatio neque enim quasi communis ambobus sit justitia Publicanum Christus tantum gradu aliquo prefert sed intelligit eum gratum â—uisse deo quum Pharissaeus in totum rejectus fuerit Calv. in loc. 3. t Or {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} He submitted himselfe exceedingly 4. 5. k â—…ices laâ—… quas beniguae manus condiâ—…s abstergunt beati â—uli qui in tâ—… liquefie â—elâ—gerunt quà m 〈…〉 superbâ—… quâ— omne subâ—…e viderâ— â—uam avaâ—itâ—ae petulâ—ntiae â—…u lati Bern. de Contemp mundi 6. 11. l Quod contritionem attineâ— noseam in poenâ—tentiâ verâ necessariam statuimus modo dolorem illum oâ— peccata secundum Deum intelligamus propeâ—catis satisfactorium non agnolcamus Gratiae enim Dei non contritioni attribuenda est peccatorum remissio Ut Glossa de Poenitent distinct 2 c 1. contra Concil. Tridenum definiuonem Sess. 14. c. 4. rectè exposait Synopsi pur Theol Disp 32. §. 〈◊〉 m I aâ—…mas ejus lego satisfactionem non lego Aâ—…de Pâ—…it
do evill that they cannot lay it aside no more then the black Moore his skin or the Leopard his spots Jer. 13. 23. This habituall hardnesse creeps and steales upon mens spirits through sins subtilty which leaves behind it not only reatum guilt but also maculum a stain or spot lest any of you be hardened through the deceitfulnesse of sin Heb. 3. 13. This hardnesse growes on by steps and degrees as Divines observe viz. 1. Ther 's Suggestion of sin 2. Acceptation of the Suggestion 3. Acting the sin accepted 4. Delighting in sin acted 5. Habit and Custome in sin delighted in 6. Necessity in sin accustomed 7. Finally death the result of all See Jam. 1. 14. 15. Every man is tempted when he is drawn away of his own lust and enticed Then when lust hath conceived it bringeth forth sin and sin when it is finished bringeth forth death Wherein observe these degrees 1. Lust within which is the nursery of sin and a Tinder to catch at all Temptations 2. Drawing-away by it viz. from God 3. Entising viz. unto evill 4. Lusts corruption viz. a delightfull accepting of the entisement and consent of the will and heart thereto c. 5. Bringing forth of sin viz. into act and execution 6. Finishing of sin acted i. e. Going on in a course and custome of sinning it being a further step t as Calvin notes 7. Death the due wages of all The degrees of hardening in sin are thus reckoned up by u Bernard if he was author of that Book de Conscientia viz. 1. He that hath been accustomed to welldoing falling to sin grievously Sin seems to him a burden so intolerable as if in sinning he were going down to hell alive 2. Of insupportable in short time it becomes but heavy 3. Of heavy light 4. Of lightsome delightsome 5. Of delightsome desireable 6. Of desireable customary 7. Of Customary excusable 8. Of excusable defensible 9. Of defensible matter of boasting To this height can nothing be added Nothing so much exasperateth the Majesty of that dreadfull Judge as to sin and securely to sin and to boast of vices as though they were virtues 4. Judicially mens hearts are hardened in sin when they are forsaken of God and given up to their own obduration and the dominion of the Devill that seeing they will be hard they shall be hard with a witnesse Thus we read often of Gods hardening of Pharaoh's heart Exod 4. 22. and 7. 3. c. and that God hardeneth whom he will Rom. 9. 18. Pharoah had many judgements upon him but his hard heart was the most dreadfull of all his judgements This was the Plague of his plagues This the Plague of his Soule This a Plague that would stick upon him to all eternity But when God is said in his just judgement to harden mens hearts we must understand it wisely cautiously w God hardens no mans heart by infusing any new wickednesse thereinto as the Manichees wickedly imagined See Jam. 1. 13. For then God should be the Author of sin which were blasphemous once to think But God hardens the heart 1. By x withdrawing or denying to the heart his softning grace which he is not bound to give whereby the heart might be restrained from sin which grace being denyed the sinner hardens his own heart by his own inward pravity as when an owner denies to prop up or repaire a ruinous reeling house the house falls by its own ponderousnesse Thus Divines make God Causam removentem prohibens a cause removing the impediment of such sins as men rush upon when their hold-back is removed 2. By Delivering men up to the swinge of their own lusts and the dominion of Sathan Compare these places Psal. 81. 11 12. Rom. 1. 26 27 28 c. 1 King 22. 22 23. Joh. 13. 26 27. in such case God saith he that is filthy let him be filthy still he that is hard-hearted let him be hard-hearted c. 3. By giving men means of restraint which falling upon hearts thus forsaken of God exasperate and enlarge them the more in all wickednesse with violence and greedinesse as the stopping or damming up of a violent torrent makes the streams thereof the more impetuous not that these restraints provoke to sin properly and formally in their own Nature but occasionally and accidentally only through hard-hearted mens abuse Thus the Law irritates sin works in them all manner of coâ—…piscence Rom. 7. 8. Thus the Prophets and Ministers of the word harden some men accidentally Isai. 6. 9 10. with Act. 28. 26 27. which soften others as the same Sunne which softens wax hardens elay the same heavenly heat which makes a garden of flowers smell more fragrantly makes sinks or dunghills sent more loathsomely 4. By denying unto hard-hearted men even those means of restraint after those means have been thus miserably abused but wholly leaving them to the Calamity of their own waies See Hos. 4. 14. Thus much in briefe of the nature of Hardnesse of Heart Now in the next place consider how odious an hard heart is to God and consequently how odious and burdensome it should be to all Gods people The hatefulnesse and odiousnesse of an hard Heart to God appears plainly in divers respects viz. In that he 1. Forbids it 2. Grieves at it 3. Brands it 4. Threatens it and 5. Plagues it Take a taste of all these out of the word 1. God forbids it in his word cryes harden not your hearts See Psal. 95. 8. Heb. 3. 8. 15. and 4. 7. What God forbids is displeasing and hatefull to him 2. God much layes to heart the hardnesse of mens hearts Jesus Christ looked round about upon the Pharisies with Anger being grieved for the hardnesse of their hearts Mark 3. 5. And after his Resurrection he upbraided his own Disciples for the hardnesse of their hearts in that they believed not them that had seen Christ after he was risen Mar. 16. 14. yea God professeth he was grieved with hard-hearted Israel for 40. yeares together Heb. 3. 8 9 10. 3. God brands hardnesse of heart with such notes of infamy and disgrace as discover his great detestation thereof Among many other passages hardnesse of heart is accounted of God a fruit and proper effect of sin Lest your hearts be hardened through the deceitfulnesse of sin Heb. 3. 13. such as is the cause such is the proper effect both abominable to God Hardnesse of heart is accounted a great sin it self whereby God is much tempted and provoked Heb. 3. 8 9 10. The depth of a mans naturall misery under sin is laid down under the Notion of having a stony heart Ezek. 11. 19. 20. and 36. 26 27. The height of Pharoahs sin is comprized under his hardnesse of heart Exod. 14. 4. Yea hardnesse of heart is a cause of sin y of any the foulest abominations what Temptation of the Devill will not an hard heart swallow down what horrid impieties