Works of John Bunyan: THE ACCEPTABLE SACRIFICE-THE EXCELLENCY OF A BROKEN HEART 714

 

VII. THE USE.

And for thy awakening in this matter, let me tell thee, and thou wilt find it so, thou must have thy heart broken whether thou wilt or no. God is resolved to break ALL hearts for sin sometime or other. Can it be imagined, sin being what it is, and God what he is—to wit, a revenger of disobedience—but that one time or other man must smart for sin? smart, I say, either to repentance or to condemnation. He that mourns not now, while the door of mercy is open, must mourn for sin when the door of mercy is shut.

Shall men despise God, break his law, contemn his threats, abuse his grace, yea, shut their eyes when he says, See; and stop their ears when he says, Hear; and shall they so escape? No, no, because he called, and they refused; he stretched out his hand, and they regarded it not; therefore shall calamity come upon them, as upon one in travail; and they shall cry in their destruction, and then God will laugh at their destruction, and mock when their fear cometh. Then, saith he, 'they shall cry' (Prov 1:24-26). I have often observed that this threatening is repeated at least seven times in the New Testament, saying, 'There shall be weeping and gnashing of teeth'; 'there shall be wailing and gnashing of teeth' (Matt 8:12, 13:42,50, 22:13, 24:51, 25:30; Luke 13:28). There. Where? In hell, and at the bar of Christ's tribunal, when he comes to judge the world, and shall have shut the door to keep them out of glory, those who have here despised the offer of his grace, and overlooked the day of his patience. 'There shall be wailing and gnashing of teeth.' They shall weep and wail for this.

There are but two scriptures that I shall use more, and then I shall draw towards a conclusion. One is that in Proverbs, where Solomon is counselling young men to beware of strange, that is, of wanton, light, and ensnaring women. Take heed of such, said he, lest 'thou mourn at the last,' that is, in hell, when thou art dead, 'when thy flesh and thy body are consumed, and say, How have I hated instruction, and my heart despised reproof, and have not obeyed the voice of my teachers, nor inclined mine ears to them that instructed me!' (Prov 5:11-13).

The other scripture is that in Isaiah, where he says, 'Because when I called, ye did not answer; when I spake, ye did not hear; but did evil before mine eyes, and did choose that wherein I delighted not. Therefore thus saith the Lord God, Behold, my servants shall eat, but ye shall be hungry; behold, my servants shall drink, but ye shall be thirsty; behold, my servants shall rejoice, but ye shall be ashamed; behold, my servants shall sing for joy of heart, but ye shall cry for sorrow of heart, and shall howl for vexation of spirit' (Isa 65:13,14).

How many beholdings are here! and every behold is not only a call to careless ones to consider, but as a declaration from heaven that thus at last it shall be with all impenitent sinners; that is, when others sing for joy in the kingdom of heaven, they, they shall sorrow in hell, and howl for vexation of spirit there.

Wherefore, let me advise that you be not afraid of, but that you rather covet a broken heart, and prize a contrite spirit; I say, covet it now, now the white flag is hung out, now the golden sceptre of grace is held forth to you. Better mourn now, God inclines to mercy and pardon, than mourn when the door is quite shut up. And take notice, that this is not the first time that I have given you this advice.

USE SIXTH. Lastly, If a broken heart be a thing of so great esteem with God as has been said, and if duties cannot be rightly performed by a heart that has not been broken, then this shows the vanity of those peoples' minds, and also the invalidity of their pretended Divine services, who worship God with a heart that was never broken, and without a contrite spirit. There has, indeed, at all times been great flocks of such professors in the world in every age, but to little purpose, unless to deceive themselves, to mock God, and lay stumbling-blocks in the way of others; for a man whose heart was never truly broken, and whose spirit was never contrite, cannot profess Christ in earnest, cannot love his own soul in earnest; I mean, he cannot do these things in truth, and seek his own good the right way, for he wants a bottom for it, to wit, a broken heart for sin, and a contrite spirit.

That which makes a man a hearty, an unfeigned, a sincere seeker after the good of his own soul, is a sense of sin, and a godly fear of being overtaken with the danger which it brings a man into. This makes him contrite or repentant, and puts him upon seeking Christ the Saviour, with heart-aching and heart-breaking considerations. But this cannot be, where this sense, this godly fear, and this holy contrition are wanting. Profess men may, and make a noise, as the empty barrel maketh the biggest sound; but prove them, and they are full of air, full of emptiness, and that is all.

Nor are such professors tender of God's name, nor of the credit of that gospel which they profess; nor can they, for they want that which should oblige them thereunto, which is a sense of pardon and forgiveness, by the which their broken hearts have been replenished, succoured, and made to hope in God. Paul said that the love of Christ constrained him. But what was Paul but a broken-hearted and a contrite sinner? (Acts 9:3-6; 2 Cor 5:14). When God shows a man the sin he has committed, the hell he has deserved, the heaven he has lost; and yet that Christ, and grace, and pardon may be had; this will make him serious, this will make him melt, this will break his heart, this will show him that there is more than air, than a noise, than an empty sound in religion; and this is the man, whose heart, whose life, whose conversation and all, will be engaged in the matters of the eternal salvation of his precious and immortal soul.

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VII. THE USE.

FOURTH USE. If a broken heart and a contrite spirit be of such esteem with God, then this should encourage them that have it to come to God with it. I know the great encouragement for men to come to God is, for that there 'is a mediator between God and men, the man Christ Jesus' (1 Tim 2:5). This, I say, is the great encouragement, and in its place there is none but that; but there are other encouragements subordinate to that, and a broken and a contrite spirit is one of them: this is evident from several places of Scripture.

Wherefore, thou that canst carry a broken heart and a sorrowful spirit with thee, when thou goest to God, tell him thy heart is wounded within thee, that thou hast sorrow in thy heart, and art sorry for thy sins; but take heed of lying. Confess also thy sins unto him, and tell him they are continually before thee. David made an argument about these things when he went to God by prayer. 'O Lord,' saith he, 'rebuke me not in thy wrath: neither chasten me in thy hot displeasure.' But why so? O! says he, 'Thine arrows stick fast in me, and thy hand presseth me sore. There is no soundness in my flesh, because of thine anger: neither is there any rest in my bones, because of my sin. For mine iniquities are gone over mine head: as a heavy burden they are too heavy for me. My wounds stink, and are corrupt, because of my foolishness. I am troubled; I am bowed down greatly; I go mourning all the day long. For my loins are filled with a loathsome disease: and there is no soundness in my flesh. I am feeble and sore broken; I have roared because of the disquietness of my heart. Lord, all my desire is before thee; and my groaning is not hid from thee. My heart panteth, my strength faileth me: as for the light for mine eyes, it also is gone from me. My lovers and my friends stand aloof from my sore': and so he goes on (Psa 38:1-4, &c.).

These are the words, sighs, complaints, prayers, and arguments of a broken heart to God for mercy; and so are they—'Have mercy upon me, O God, according to thy loving kindness; according unto the multitude of thy tender mercies blot out my transgressions. Wash me thoroughly from mine iniquity, and cleanse me from my sin. For I acknowledge my transgressions; and my sin is ever before me' (Psa 51:1-3).

God alloweth poor creatures that can, without lying, thus to plead and argue with him. 'I am poor and sorrowful,' said the good man to him, 'let thy salvation, O God, set me up on high' (Psa 69:29). Wherefore thou that hast a broken heart take courage, God bids thee take courage; say therefore to thy soul, 'Why are thou cast down, O my soul?' as usually the broken-hearted are. 'And why art thou disquieted within me? Hope thou in God.' 'I had fainted,' if I had not been of good courage; therefore 'be of good courage, and he shall strengthen thine heart' (Psa 42:11, 43:5, 27:12-14).

But alas! the broken-hearted are far off from this; they faint; they reckon themselves among the dead; they think God will remember them no more: the thoughts of the greatness of God, and his holiness, and their own sins and vilenesses, will certainly consume them. They feel guilt and anguish of soul; they go mourning all the day long; their mouth is full of gravel and gall, and they are made to drink draughts of wormwood and gall; so that he must be an artist indeed at believing, who can come to God under his guilt and horror, and plead in faith that the sacrifices of God are a broken heart, such as he had; and that 'a broken and a contrite spirit God will not despise.'

FIFTH USE. If a broken heart, if a broken and contrite spirit, is of such esteem with God, then why should some be, as they are, so afraid of a broken heart, and so shy of a contrite spirit?

I have observed that some men are as afraid of a broken heart, or that they for their sins should have their hearts broken, as the dog is of the whip. Oh, they cannot get away with such books, with such sermons, with such preachers, or with such talk as tends to make a man sensible of, and to break his heart, and to make him contrite for his sins. Hence they heap to themselves such teachers, get such books, love such company, and delight in such discourse, as rather tends to harden than soften; to make desperate in, than sorrowful for their sin. They say to such sermons, books, and preachers, as Amaziah said unto Amos, 'O thou seer, go, flee thee away into the land of Judah, and there eat bread, and prophesy there, but prophesy not again any more at Bethel; for it is the king's chapel, and it is the king's court' (Amos 7:12,13).

But do these people know what they do? Yes, think they, for such preachers, such books, such discourses tend to make one melancholy or mad; they make us that we cannot take pleasure in ourselves, in our concerns, in our lives. But, O fool in grain! Let me speak unto thee. Is it a time to take pleasure, and to recreate thyself in anything, before thou hast mourned and been sorry for thy sins? That mirth that is before repentance for sin will certainly end in heaviness. Wherefore the wise man, putting both together, saith that mourning must be first. There is 'a time to weep, and a time to laugh; a time to mourn, and a time to dance' (Eccl 3:4). What, an unconverted man, and laugh! Shouldst thou see one singing merry songs that is riding up Holborn to Tyburn, to be hanged for felony, wouldst thou not count him besides himself, if not worse? And yet thus it is with him that is for mirth while he standeth condemned by the Book of God for his trespasses. Man! man! Thou hast cause to mourn; yea, thou must mourn if ever thou art saved. Wherefore my advice is, that instead of shunning, thou covet both such books, such preachers, and such discourses, as have a tendency to make a man sensible of, and to break his heart for sin. The reason is because thou wilt never be as thou shouldst, concerned about, nor seek the salvation of thine own soul, before thou hast a broken heart, a broken and a contrite spirit. Wherefore be not afraid of a broken heart; be not shy of a contrite spirit. It is one of the greatest mercies that God bestows upon a man or a woman. The heart rightly broken at the sense of, and made truly contrite for transgression, is a certain forerunner of salvation. This is evident from those six demonstrations, which were laid down to prove the point at hand, at first.

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VII. THE USE.

But, soul, be sure thou hast this broken heart. All hearts are not broken hearts, nor is every heart that seems to have a wound a truly broken heart. A man may be cut to, yet not into the heart; a man may have another, yet not a broken heart (Acts 7:54; 1 Sam 10:9). We know there is a difference betwixt a wound in the flesh and a wound in the spirit; yea, a man's sin may be wounded, and yet his heart not broken: so was Pharaoh's, so was Saul's, so was Ahab's. Still, they had none of them the mercy of a broken heart. Therefore, I say, take heed; every scratch with a pin, every prick with a thorn, nay, every blow that God giveth with his Word upon the heart of sinners, doth not therefore break them. God gave Ahab such a blow that he made him stoop, fast, humble himself, gird himself with and lie in sackcloth, which was a great matter for a king, and go softly, and yet he never had a broken heart (1 Kings 21:27,29). What shall I say? Pharaoh and Saul confessed their sins, Judas repented himself of his doings, Esau sought the blessing, and that carefully with tears, and yet none of these had a heart rightly broken, or a spirit truly contrite; Pharaoh, Saul, and Judas, were Pharaoh, Saul, and Judas still; Esau was Esau still; there was no gracious change, no thorough turn to God, no unfeigned parting with their sins, no hearty flight for refuge, to lay hold on the hope of glory, though they indeed had thus been touched (Exo 10:16; 1 Sam 26:21; Matt 27:3; Heb 12:14-17).

The consideration of these things call aloud to us to take heed, that we take not that for a broken and a contrite spirit that will not go for one at the day of death and judgment. Wherefore, seeking soul, let me advise thee, that thou mayest not be deceived as to this thing of so great weight.

First. To go back towards the beginning of this book, and compare thyself with those six or seven signs of a broken and contrite heart, which there I have, according to the Word of God, given to thee for that end; and deal with thy soul impartially about them.

Second. Or, which may and will be great help to thee if thou shalt be sincere therein, namely, to betake thyself to the search of the Word, especially where thou readest of the conversion of men, and try if thy conversion be like, or has a good resemblance or oneness with theirs. But in this have a care that thou dost not compare thyself with those good folk of whose conversion thou readest not, or of the breaking of whose heart there is no mention made in Scripture; for all that are recorded in the Scripture for saints have not their conversion, as to the manner or nature of it, recorded in the Scripture.

Third. Or else, do thou consider truly of the true signs of repentance which are laid down in Scripture; for that is the true effect of a broken heart, and of a wounded spirit. And for this see Matthew 3:5,6; Luke 18:13, 19:8; Acts 2:37-40, &c., 16:29,30, 19:18,19; 2 Corinthians 7:8-11.

Fourth. Or else, take into consideration how God has said, they shall be in their spirits that he intends to save. And for this read these scriptures: (1.) That in Jeremiah 31, 'They shall come with weeping, and with supplications will I lead them' &c. (v 9). (2.) Read Jeremiah 50:4,5: 'In those days, and in that time, the children of Israel shall come, they and the children of Judah together, going and weeping: they shall go, and seek the Lord their God. They shall ask the way to Zion with their faces thitherward, saying, Come, and let us join ourselves to the Lord in a perpetual covenant that shall not be forgotten.' (3.) Read Ezekiel 6:9: 'And they that escape of you shall remember me among the nations whither they shall be carried captives, because I am broken with their whorish heart, which have departed from me, and with their eyes, which go a-whoring after their idols: and they shall loathe themselves for the evils which they have committed in all their abominations.' (4.) Read Ezekiel 7:16: 'But they that escape of them shall escape, and shall be on the mountains like doves of the valleys, all of them mourning, every one for his iniquity.' (5.) Read Ezekiel 20:43: 'And there shall ye remember your ways, and all your doings, wherein ye have been defiled; and ye shall loathe yourselves in your own sight for all your evils that ye have committed.' (6.) Read Ezekiel 37:31: 'Then shall ye remember your own evil ways, and your doings that were not good, and shall loathe yourselves in your own sight for your iniquities and for your abominations.' (7.) Read Zechariah 12:10: 'And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his first-born.'

Now all these are the fruits of the Spirit of God, and of the heart, when it is broken: wherefore, soul, take notice of them, and because these are texts by which God promiseth that those whom he saveth shall have this heart, this spirit, and these holy effects in them; therefore consider again, and examine thyself, whether this is the state and condition of thy soul. And that thou mayest do it thoroughly, consider again, and do thou,

1. Remember that here is such a sense of sin, and of the irksomeness thereof, as maketh the man not only to abhor that, but himself, because of that; this is worth noting by thee.

2. Remember again that here is not only a self-abhorrence, but a sorrowful kind of mourning unto God, at the consideration that the soul by sin has affronted, contemned, disregarded, and set at nought, both God and his holy Word.

3. Remember also that here are prayers and tears for mercy, with desires to be now out of love with sin forever, and to be in heart and soul firmly joined and knit unto God.

4. Remember also that these people spoken of have all the way from Satan to God, from sin to grace, from death to life, scattered with tears and prayers, with weeping and supplication; they shall go weeping, and seeking the Lord their God.

5. Remember that these people, as strangers and pilgrims do, are not ashamed to ask the way of those they meet with to Zion, or the heavenly country; whereby they confess their ignorance, as became them, and their desire to know the way to life: yea, thereby they declare that there is nothing in this world, under the sun, or this side heaven, that can satisfy the longings, the desire, and cravings of a broken and a contrite spirit. Reader, be advised, and consider these things seriously, and compare thy soul with them, and with what else thou shalt find here written for thy conviction and instruction.

Works of John Bunyan: THE ACCEPTABLE SACRIFICE-THE EXCELLENCY OF A BROKEN HEART 711

 

VII. THE USE.

Let us now, then, make some use of this doctrine. As,

FIRST USE. From the truth of the matter, namely, that the man who is truly come to God has had his heart broken—his heart broken to his coming to him. And this shows us what to judge of the league that is between sin and the soul, to wit, that it is so firm, so strong, so inviolable, as that nothing can break, disannul, or make it void, unless the heart be broken for it. It was so with David, yea, his new league with it could not be broken until his heart was broken.

It is incredible to consider what sin holds on some men's souls, spirits, will, and affections. It is to them better than heaven, better than God—than the soul, ay, than salvation; as is evident, because, though all these are offered them upon this condition, if they will but leave their sins, yet they will choose instead to abide in them, to stand and fall by them. How sayest thou, sinner? Isn't this a truth? How many times hast thou had heaven and salvation offered to thee freely, wouldst thou but break thy league with this great enemy of God? Of God, do I say; if thou wouldst but break this league with this great enemy of thy soul? but couldst never yet be brought unto it; no, neither by threatening nor by promise couldst thou ever yet be brought unto it.

It is said of Ahab that he sold himself to work wickedness, and in another place, yea, 'for your iniquities have ye sold yourselves' (1 Kings 21:25; Isa 50:1). But what is this iniquity? Why, a thing of nought; nay, worse than nought a thousand times; but because nought is as we say nought, therefore it goes under that term, where God saith again to the people, 'Ye have sold yourselves for nought' (Isa 52:3). But, I say, what a fantastic thing is this, that a rational creature should make no better a bargain; that one that is so wise in all terrene things, should be such a fool in the thing that is most weighty? And yet such a fool he is, and he tells everyone that goes by the way that he is such an one, because he will not break his league with sin until his heart is broken for it. Men love darkness rather than light. Ay, they make it manifest they love it, since so great a proffer will not prevail with them to leave it.

SECOND USE. Is this a truth, that the man that truly comes to God in order thereto has had his heart broken? then this shows us a reason why some men's hearts are broken; even a reason why God breaks some men's hearts for sin; namely, because he would not have them die in it, but rather come to God that they might be saved? Behold, therefore, in this how God resolved as to the saving of some men's souls! He will have them, he will save them, he will break their hearts, but he will save them; he will kill them, that they may live; he will wound them, that he may heal them. And it seems by our discourse that now there is no way left but this; fair means, as we say, will not do; good words, a glorious gospel, entreatings, beseeching with blood and tears, will not do. Men are resolved to put God to the utmost of it; if he will have them he must fetch them, follow them, catch them, lame them; yea, break their bones, or else he shall not save them.

Some men think an invitation, an outward call, a rational discourse, will do. Still, they are much deceived, there must be a power, an exceeding great and mighty power, attend the Word, or it worketh not effectually to the salvation of the soul. I know these things are enough to leave men without excuse, yet they are not sufficient to bring men home to God. Sin has hold of them, they have sold themselves to it; the power of the devil has hold of them, they are his captives at his will; yea, and more than all this, their will is one with sin, and with the devil, to be held captive thereby: and if God gives not contrition, repentance, or a broken heart, for sin, there will not be no not so much as a mind in man to forsake this so horrible a confederacy and plot against his soul (2 Tim 2:24,25).

Hence, men are said to be drawn from these breasts, that come, or that are brought to him (Isa 26:9; John 6:44). Wherefore John might well say, 'Behold what manner of love the Father hath bestowed upon us!' Here is cost bestowed, pains bestowed, labour bestowed, repentance bestowed; yea, and a heart made sore, wounded, broken, and filled with pain and sorrow, to the salvation of the soul.

THIRD USE. This, then, may teach us what estimation to set upon a broken heart. A broken heart is such as God esteems, yea, as God counts better than all external service: a broken heart is that which is to salvation, to thy coming to Christ for life. The world know not what to make of it, nor what to say to one that has a broken heart, and therefore do despise it, and count that man that carries it in his bosom a moping fool, a miserable wretch, an undone soul: 'But a broken and a contrite spirit, O God, thou wilt not despise'; a broken heart takes thine eye, thy heart: thou choosest it for thy companion, yea, has given thy Son a charge to look well to such a man, and has promised him thy salvation, as has afore been proved.

Sinner, hast thou obtained a broken heart? has God bestowed a contrite spirit upon thee? He has given thee what himself is pleased with; he has given thee a cabinet to hold his grace in; he has given thee a heart that can heartily desire his salvation, a heart after his own heart, that is, such as suits his mind. True, it is painful now, sorrowful, penitent, grieved; now it is broken, now it bleeds it sobs, now it sighs, now it mourns and crieth unto God. Well, very well; all this is because he hath a mind to make thee laugh; he has made thee sorry on earth that thou mightest rejoice in heaven. 'Blessed are they that mourn, for they shall be comforted.—Blessed are ye that weep now, for ye shall laugh' (Matt 5:4; Luke 6:21).

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 [VI. ADVANTAGES THAT A CHRISTIAN GETS BY KEEPING HIS HEART TENDER.]

 [Second]—to the Directions.

1. Labour after a deep knowledge of God to keep it warm upon thy heart; knowledge of his presence, that is everywhere. 'Do not I fill heaven and earth, saith the Lord?' (Jer 23:24). (1.) Knowledge of his piercing eye, that it runneth to and fro through the earth, beholding in every place the evil and the good; that his eyes behold, and his eyelids try the children of men (Prov 15:3). (2.) The knowledge of his power, that he can turn and dissolve heaven and earth into dust and ashes; and that they are in his hand but as a scroll or vesture (Heb 1:11,12). (3.) The knowledge of his justice, that the rebukes of it are as devouring fire (Heb 12:19). (4.) The knowledge of his faithfulness, in fulfilling promises to them to whom they are made, and of his threatenings on the impenitent (Matt 5:18, 24:35; Mark 13:31).

2. Labour to get and keep a deep sense of sin in its evil nature, and in its soul-destroying effects upon thy heart; be persuaded, that it is the only enemy of God, and that none hate, or are hated of God, but through that. (1.) Remember it turned angels into devils, thrust them down from heaven to hell. (2.) That it is the chain in which they are held and bound over to judgment (2 Peter 2:4; Jude 6). (3.) That it was for that that Adam was turned out of paradise; that for which the old world was drowned; that for which Sodom and Gomorrah was burned with fire from heaven; and that which cost Christ his blood to redeem thee from the curse it has brought upon thee; and that, if anything, will keep thee out of heaven for ever and ever. (4.) Consider the pains of hell. Christ makes use of that as an argument to keep the heart tender; yea, to that end repeats and repeats, and repeats, both the nature and durableness of the burning flame thereof, and of the gnawing of the neverdying worm that dwells there (Mark 9:43-48).

3. Consider death, both as to the certainty of thy dying, and the uncertainty of the time when. We must die, we must needs die; our days are determined—the number of our months are with God, though not with us; nor can we pass them, would we, had we them, give a thousand worlds to do it (2 Sam 14:14; Job 7:1, 14:1-5). Consider thou must die but once—I mean but once as to this world; for if thou, when thou goest hence, dost not die well, thou canst not come back again and die better. 'It is appointed unto men once to die, but after this the judgment' (Heb 9:27).

4. Consider also of the certainty and terribleness of the day of judgment, when Christ shall sit upon his great white throne, when the dead shall, by the sound of the trump of God, be raised up; when the elements, with heaven and earth, shall be on a burning flame; when Christ shall separate men one from another, as a shepherd divideth his sheep from the goats; when the books shall be opened, the witnesses produced, and every man be judged according to his works; when heaven's gate shall stand open to them that shall be saved, and the jaws of hell stand gaping for them that shall be damned (Acts 5:30-31, 10:42; Matt 25:31,32,34,4; Rev 2:11; 1 Cor 15:51; Rev 20:12,15; 2 Peter 3:7,10,12; Rom 2:2,15,16; Rev 22:12).

5. Consider, Christ Jesus did use no means to harden his heart against doing and suffering those sorrows which were necessary for the redemption of thy soul. No, though he could have hardened his heart against thee in the way of justice and righteousness, because thou hadst sinned against him, he instead awakened himself, and put on all pity, bowels, and compassion; yea, tender mercies, and did it. In his love and in his pity, he saved us. His tender mercies from on high have visited us. He loved us and gave himself for us. Learn, then, of Christ, to be tender of thyself, and to endeavour to keep thy heart tender to God-ward, and to the salvation of thy soul. But to draw a conclusion.

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 [VI. ADVANTAGES THAT A CHRISTIAN GETS BY KEEPING HIS HEART TENDER.]

And here, as in a fit place, before I go any further, I will show you some of the advantages that a Christian gets by keeping his heart tender. For, as to have a broken heart, is to have an excellent thing, so to keep this broken heart tender, is also very advantageous.

First, this is the way to maintain in thy soul always a fear of sinning against God. Christians do not wink at, or give way to sin, until their hearts begin to lose their tenderness. A tender heart will be affected at the sin of another; much more will it be afraid of committing sin itself (2 Kings 22:19).

Second. A tender heart quickly yieldeth to prayer, yea, prompteth to it, puts an edge and fire into it. We never are backward to prayer until our heart has lost its tenderness; though then it grows cold, flat, and formal, and so carnal to and in that holy duty.

Third. A tender heart has always repentance at hand for the least fault or slip, or sinful thought that the soul is guilty of. In many things the best offend; but if a Christian loseth his tenderness, if he says he has his repentance to seek, his heart is grown hard—has lost that spirit, that kind spirit of repentance, it was wont to have. Thus it was with the Corinthians; they were decayed, and lost their tenderness; wherefore their sins—yea, great sins—remained unrepentant of (2 Cor 12:20).

Fourth. A tender heart is for receiving often its communion with God, when he that is hardened, though the seed of grace is in him, will be content to eat, drink, sleep, wake, and go days without number without him (Isa 17:10; Jer 2:32).

Fifth. A tender heart is a wakeful, watchful heart. It watches against sin in the soul, sin in the family, sin in the calling, sin in spiritual duties and performances, &c. It watches against Satan, against the world, against the flesh, &c. But now, when the heart is not tender, there is sleepiness, unwatchfulness, idleness, a suffering the heart, the family, and calling to be much defiled, spotted, and blemished with sin; for a hard heart departs from God, and turns aside in all these things.

Sixth. A tender heart will deny itself, and that in lawful things, and will forbear even that which may be done—for some Jew, or Gentile, or the church of God, or any member of it, should be offended, or made weak thereby; whereas the Christian that is not tender, that has lost his tenderness, is so far off of denying himself in lawful things, that he will even adventure to meddle in things utterly forbidden, whoever is offended, grieved, or made weak thereby. For an instance of this, we need go no further than to the man in the text, who, while he was tender, trembled at little things; but when his heart was hardened, he could take Bathsheba to satisfy his lust, and kill her husband to cover his wickedness.

Seventh. A tender heart—I mean, the heart kept tender—preserves from many a blow, lash, and fatherly chastisement; because it shuns the causes, which is sin, of the scourging hand of God. 'With the pure thou wilt show thyself pure, but with the froward thou wilt shew thyself unsavoury' (2 Sam 22:27; Psa 18:25-27).

Many a needless rebuke and wound doth happen to the saints of God through their unwise behaviour. When I say needless, I mean they are not necessary, but to reclaim us from our vanities; for we should not feel the smart of them, were it not for our follies. Hence the afflicted is called a fool, because his folly brings his affliction upon him. 'Fools,' says David, 'because of their transgression, and because of their iniquities, are afflicted' (Psa 107:17). And therefore it is, as was said before, that he calls his sin his foolishness. And again, 'God will speak peace unto his people, and to his saints; but let them not turn again to folly' (Psa 38:5, 85:8). 'If his children transgress my laws, then will I visit their transgression with the rod, and their iniquity with stripes' (Psa 89:30-32).

[How to keep the heart tender.]

QUEST. But what should a Christian do when God has broken his heart, to keep it tender?

ANSW. To this I will speak briefly. And, first, give you several cautions; secondly, several directions.

[First—Several cautions.]

1. Take heed that you choke not those convictions that at present do break your hearts, by labouring to put those things out of your minds which were the cause of such convictions; but rather nourish and cherish those things in a deep and sober remembrance of them. Think, therefore, with thyself thus, What was it that at first did wound my heart? And let that still be there, until, by the grace of God, and the redeeming blood of Christ, it is removed.

2. Shun vain company. The keeping of vain company has stifled many a conviction, killed many a desire, and made many a soul fall into hell, that once was hot in looking after heaven. A companion that is not profitable to the soul is hurtful. 'He that walketh with wise men shall be wise, but a companion of fools shall be destroyed' (Prov 13:20).

3. Take heed of idle talk, that thou neither hear nor join with it. 'Go from the presence of a foolish man, when thou perceivest not in him the lips of knowledge' (Prov 14:7). 'Evil communications corrupt good manners. And a fool's lips are the snare of his soul.' Wherefore take heed of these things (Prov 18:7; 1 Cor 15:33).

4. Beware of the least motion to sin, that it be not countenanced, lest the countenancing of that make way for a bigger. David's eye took his heart, and so his heart nourishing the thought, made way for the woman's company, the act of adultery, and bloody murder. Take heed, therefore, brethren, 'lest any of you be hardened through the deceitfulness of sin' (Heb 3:12,13). And remember that he that will rend the block, puts the thin end of the wedge first thereto, and so, by driving, does his work.

5. Take heed of evil examples among the godly; learn of no man to do that which the word of God forbids. Sometimes Satan makes use of a good man's wicked ways to spoil and harden the heart of those who come after. Peter's false doing had nearly spoiled Barnabas, yes, and several others more. Wherefore take heed of men, of good men's ways, and measure both theirs and thine own by no other rule but the holy Word of God (Gal 2:11-13).

6. Take heed of unbelief, or atheistical thoughts; make no question of the truth and reality of heavenly things: for know unbelief is the worst of evils; nor can the heart be tender that nourisheth or gives place unto it. 'Take heed, therefore, lest there be in any of you an evil heart of unbelief, in departing from the living God' (Heb 3:12). These cautions are necessary to be observed with all diligence, of all them that would, when their heart is made tender, keep it so. And now to come,

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 [V. THE REASONS WHY A BROKEN HEART IS ESTEEMED BY GOD AS SUCH AN EXCELLENT THING.]

As bread to the hungry, as water to the thirsty, as light to the blind, and liberty to the imprisoned; so, and a thousand times more, is Jesus Christ to the wounded, and to them that are broken-hearted. Now, as was said, this must needs be excellent in God's eyes, since Christ Jesus is so glorious in his eyes. To contemn what a man counts excellent, is an offence to him; but to value, esteem, or think highly of that which is of esteem with me, this is pleasing to me, such an opinion is excellent in my sight. What does Christ say? 'My Father loveth you, because ye loved me' (John 16:27). Who hath a high esteem for Christ, the Father hath a high esteem for them. Hence it is said, 'He that hath the Son, hath the Father'; the Father will be his, and will do for him as a Father, who receiveth and sets an honourable esteem on his Son.

But none will, none can do this, but the broken-hearted; because they, and they only, are sensible of the want and worth of an interest in him.

I dare appeal to all the world as to the truth of this; and do say again, that these, and none but these, have hearts of esteem in the sight of God. Alas! 'the heart of the wicked is little worth,' for it is destitute of a precious esteem of Christ, and cannot but be needy, because it is not wounded, broken, and made sensible of the want of mercy by him (Prov 10:20).

Fourth. A broken heart is of great esteem with God, because it is a thankful heart for that sense of sin and of grace it has received. The broken heart is sensitive. This we touched upon before. It is reasonable of the dangers which sin leadeth to; yea, and has cause to be sensible thereof, because it has seen and felt what sin is, both in the guilt and punishment that by law is due thereto. As a broken heart is sensible of sin, in the evil nature and consequences of it; so it is also sensible of the way of God's delivering the soul from the day of judgment; consequently, it must be a thankful heart. Now he that praises me, glorifies me, saith God; and God loves to be glorified. God's glory is dear unto him; he will not part with that (Psa 50:23; Isa 42:8).

The broken-hearted, say I, forasmuch as he is the sensible soul, it follows that he is the thankful soul. 'Bless the Lord, O my soul,' said David, 'and all that is within me bless his holy name.' Behold what blessing of God is here! And yet not content herewith, he goes on with it again, saying, 'Bless the Lord, O my soul, and forget not all his benefits.' But what is the matter? O! he has forgiven all thine iniquities, and healed all thy diseases. He has redeemed thy life from destruction, and crowneth thee with loving kindnesses and tender mercies' (Psa 103:1-4). But how did he come to be affected by this? Why, he knew what it was to hang over the mouth of hell for sin; yea, he knew what it was for death and hell to beset and compass him about; yea, they took hold of him, as we have said, and were pulling of him down into the deep; this he saw to the breaking of his heart. He saw also the way of life, and had his soul relieved with faith and a sense of that, and that made him a thankful man. If a man who has had a broken leg is but made to understand that by the breaking of that he was kept from breaking his neck, he will be thankful to God for a broken leg. 'It is good for me,' said David, 'that I have been afflicted.' I was preserved from a great danger; for before that I went astray (Psa 119:67,71).

And who can be thankful for a mercy that is not sensible that they want it, have it, and have it of mercy? Now, this is the broken-hearted, this is the man that is of a contrite spirit, is sensible of, and that concerning mercies of the best sort, and therefore must needs be a thankful man, and so have a heart of esteem with God, because it is a grateful heart.

Fifth. A broken heart is of great esteem with, or an excellent thing in, the sight of God, because it is a heart that desires now to become a receptacle or habitation for the spirit and graces of the Spirit of God. It was the devil's hold before, and was contented so to be. But now it is for entertaining, for being possessed by the Holy Spirit of God. 'Create in me a clean heart,' said David, 'and renew a right spirit within me. Take not thy Holy Spirit from me, uphold me with thy free Spirit' (Psa 51:10-12). Now he was for a clean heart and a right spirit; now he was for the sanctifying of the blessed spirit of grace; a thing which the uncircumcised in heart resist, and do despite unto (Acts 7:51; Heb 10:29).

A broken heart, therefore, suiteth with the heart of God; a contrite spirit is one spirit with him. God, as I told you before, covets to dwell with the broken in heart, and the broken in heart desire communion with him. Now here is an agreement, a oneness of mind; now the same mind is in thee which was also in Christ Jesus. This must needs be an excellent spirit; this must needs be better with God, and in his sight, than thousands of rams, or ten thousand rivers of oil. But does the carnal world covet this, this spirit, and the blessed graces of it? No, they despise it, as I said before; they mock at it, they prefer and countenance any sorry, dirty lust rather; and the reason is, because they want a broken heart, that heart so highly in esteem with God, and remain for want thereof in their enmity to God.

The broken-hearted know that the sanctifying of the Spirit is a good means to keep from that relapse, out of which a man cannot come unless his heart be wounded a second time. Doubtless, David had a broken heart at first conversion, and if that brokenness had remained, that is, had he not given way to hardness of heart again, he had never fallen into that sin out of which he could not be recovered, but by the breaking of his bones a second time. Therefore, I say, a broken heart is of great esteem with God; for it—and I will add, so long as it retains its tenderness—covets none but God, and the things of his Holy Spirit; sin is an abomination to it.

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 [V. THE REASONS WHY A BROKEN HEART IS ESTEEMED BY GOD AS SUCH AN EXCELLENT THING.]

Here can be no concord, no communion, no agreement, no fellowship. Here, here is enmity on the one side, and flaming justice on the other (2 Cor 6:14-16; Zech 11:8). And what delight, what content, what pleasure, can God take in such men? None at all; no, though they should be mingled with the best of the saints of God; yea, though the best of saints should supplicate for them. Thus, says Jeremiah, 'Then said the Lord unto me, Though Moses and Samuel stood before me,' that is, to pray for them, 'yet my mind could not be toward this people; cast them out of my sight, and let them go forth' (Jer 15:1).

Here is nought but open war, acts of hostility, and shameful rebellion, on the sinner's side; and what delight can God take in that? Wherefore, if God will bend and buckle the spirit of such an one, he must shoot an arrow at him, a bearded arrow, such as may not be plucked out of the wound: an arrow that will stick fast, and cause that the sinner falls down as dead at God's foot (Psa 33:1,2). Then will the sinner deliver up his arms, and surrender up himself as one conquered, into the hand of, and beg for the Lord's pardon, and not till then; I mean not sincerely.

And now God has overcome, and his right hand and his holy arm has gotten him the victory. Now he rides in triumph with his captive at his chariot wheel; now he glories; now the bells in heaven do ring; now the angels shout for joy, yea, are bid to do so, 'Rejoice with me, for I have found my sheep which was lost' (Luke 15:1-10). Now also the sinner, as a token of being overcome, lies grovelling at his foot, saying, 'Thine arrows are sharp in the heart of the king's enemies, whereby the people fall under thee' (Psa 45:3-5).

Now the sinner submits, now he follows his conqueror in chains, now he seeks peace, and would give all the world, were it his own, to be in the favour of God, and to have hopes by Christ of being saved. Now this must be pleasing, this cannot but be a thing acceptable in God's sight: 'A broken and a contrite heart, O God, thou wilt not despise.' For it is the desire of his own heart, the work of his own hands.

Third. Another reason why a broken heart is so pleasing to God is that it prizes Christ and holds him in high esteem. The whole have no need of a physician, but the sick; this sick man is the broken-hearted in the text; for God makes men sick by smiting them, by breaking their hearts. Hence sickness and wounds are put together; for that the one is an actual effect of the other (Mark 2:17; Micah 6:13; Hosea 5:13). Can any think that God should be pleased, when men despise his Son, saying, He hath no form nor comeliness, and when we shall see him, there is no beauty that we should desire him? And yet so say they of him whose hearts God has not mollified; yea, the elect themselves confess, that before their hearts were broken, they set light by him also. He is, say they, 'despised and rejected of men,—and we hid as it were our faces from him; he was despised, and we esteemed him not' (Isa 53:2,3).

He is indeed the great deliverer, but what is a deliverer to them that never saw themselves in bondage, as was said before? Hence it is said of him that delivered the city, 'No man remembered that same poor man' (Eccl 9:15). He has sorely suffered, and been bruised for the transgression of man, that they might not receive the smart, and hell, which by their sins they have procured to themselves. But what is that to them that never saw ought but beauty, and that never tasted anything but sweetness in sin? It is he that holdeth by his intercession the hands of God, and that causes him to forbear to cut off the drunkard, the liar, and unclean person, even when they are in the very act and work of their abomination. Still, their hard heart, their stupefied heart, has no sense of such kindness as this, and therefore they take no notice of it. How many times has God said to this dresser of his vineyard, 'Cut down the barren fig-tree,' while he yet, by his intercession, has prevailed for a reprieve for another year! However, no notice is taken of this, nor are thanks returned to him for such kindness from Christ. Wherefore such ungrateful, unthankful, inconsiderate wretches as these must needs be a continual eye-sore, as I may say, and great provocation to God; and yet thus men will do before their hearts are broken (Luke 13:6-9).

Christ, as I said, is called a physician; yea, he is the only soul-physician. He heals, how desperate soever the disease be; yea, and heals who he undertakes for ever. 'I give unto them eternal life,' and doth all of free cost, of mere mercy and compassion (John 10:28). But what is all this to one that neither sees his sickness, that sees nothing of a wound? What is the best physician alive, or all the physicians in the world, put all together, to him that knows no sickness, that is sensible of no disease? Physicians, as was said, may go a-begging for all the healthful. Physicians are of no esteem, save only to the sick, or upon a supposition of being so now, or at any other time.

Why, this is the cause Christ is so little set by in the world. God has not made them sick by smiting them; his sword has not given them the wound, his dart has not been struck through their liver; they have not been broken with his hammer, nor melted with his fire. So they have no regard for his physician; so they slight all the provisions which God has made for the salvation of the soul. But now, let such a soul be wounded; let such a man's heart be broken; let such a man be made sick through the sting of guilt, and be made to wallow himself in ashes under the burden of his transgressions; and then, who but Christ, as has been showed afore, then the physician; then, wash me, Lord, then supple my wounds, then pour thy wine and oil into my sore; then Lord Jesus cause me to hear the voice of joy and gladness, that the bones which thou hast broken may rejoice. Nothing now so welcome as healing; and so nothing, no man, so desirable now as Christ. His name to such is the best of names; his love to such is the best of love; himself being now not only in himself, but also to such a soul, the chiefest of ten thousand (Can 5:10).

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 [V. THE REASONS WHY A BROKEN HEART IS ESTEEMED BY GOD AS SUCH AN EXCELLENT THING.]

And thus have I done with this, and shall come next to the reasons of the point, namely, to show you, why or how it comes to pass, that a broken heart, a heart truly contrite, is to God such an excellent thing. That to him it is so, we have proved by six demonstrations; what it is, we have showed by the six signs thereof; that it must be, is manifest by those nine reasons but now urged; and why it is with God or in his esteem an excellent thing, that is shown by that which follows.

First, a broken heart is the handiwork of God; a heart of his own preparing, for his own service; it is a sacrifice of his own providing, of his providing for himself; as Abraham said in another case, 'God will provide himself a lamb' (Gen 22:8).

Hence it is said, 'The preparations of the heart in man, &c., are from the Lord.' And again, 'God maketh my heart soft, and the Almighty troubleth me' (Job 23:16). The heart, as it is by nature hard, stupid, and impenetrable, so it remains, and so will remain, until God, as was said, bruiseth it with his hammer, and melts it with his fire. The stony nature of it is therefore said to be taken away by God. 'I will take away the stony heart out of your flesh, and I will give you,' saith he, 'an heart of flesh' (Eze 36:26). I will take away the stony heart, or the stoniness, or the hardness of your heart, and I will give you a heart of flesh; that is, I will make your heart sensible, soft, wieldable, governable, and penitent. Sometimes he bids men rend their hearts, not because they can, but to convince them instead, that though it must be so, they cannot do it; so he bids them make themselves a new heart, and a new spirit, for the same purpose also; for if God doth not rend it, it remains unrent; if God makes it not new, it abides an old one still.

This is that that is meant by his bending of men for himself, and of his working in them that which is pleasing in his sight (Zech 9:13). The heart, soul, or spirit, as in itself, as it came from God's fingers, a precious thing, a thing in God's account worth more than all the world. This heart, soul, or spirit, sin has hardened, the devil has bewitched, and the world has deceived. This heart, thus beguiled, God coveteth and desireth: 'My son,' saith he, 'give me thine heart, and let thine eyes observe my ways' (Prov 23:26).

This man cannot do this thing: for that his heart has the mastery of him, and will not but carry him after all manner of vanity. What now must be done? Why, God must take the heart by storm, by power, and bring it to a compliance with the Word; but the heart of itself will not; it is deluded, carried away to another than God. Wherefore God now betakes him to his sword, and brings down the heart with labour, opens it, and drives out the strong man armed that did keep it; wounds it; and makes it smart for its rebellion, that it may cry; so he rectifies it for himself. 'He maketh sore, and bindeth up; he woundeth, and his hands make whole' (Job 5:18). Thus, having wrought it for himself, it becomes his habitation, his dwelling-place: 'That Christ may dwell in your hearts by faith' (Eph 3:17).

But I would not swerve from the thing in hand. I have told you a broken heart is the handiwork of God, a sacrifice of his own preparing; a material fitted for himself.

1. By breaking of the heart he openeth it, and makes it a receptacle for the graces of his Spirit; that is the cabinet, when unlocked, where God lays up the jewels of the gospel; there he puts his fear; 'I will put my fear in their hearts'; there he writes his law; 'I will write my law in their heart'; there he puts his Spirit: 'I will put my Spirit within you' (Jer 31:31-33, 32:39-41; Eze 36:26,27). The heart, I say, God chooses for his cabinet: there he hides his treasure; there is the seat of justice, mercy, and of every grace of God; I mean, when it is broken, made contrite; and so regulated by the holy Word.

2. The heart, when broken, is like sweet gums and spices when beaten; for as such cast their fragrant scent into the nostrils of men, so the heart when broken casts its sweet smells in the nostrils of God. The incense, which was a type of prayer of old, was to be beaten or bruised, and so to be burned in the censer. The heart must be beaten or bruised, and then the sweet scent will come out: even groans, and cries, and sighs, for the mercy of God; which cries, &c. to him, are a very excellent thing, and pleasing in his nostrils.

Second. A broken heart is in the sight of God an excellent thing; because a broken heart is submissive; it falleth before God, and giveth to him his glory. All this is true from a multitude of scriptures, which I need not here mention. Hence such a heart is called an honest heart, a good heart, a perfect heart, a heart fearing God, and such as is sound in God's statutes.

Now, this cannot but be an excellent thing, if we consider that by such a heart, unfeigned obedience is yielded unto him that calleth for it. 'Ye have obeyed from the heart,' says Paul to them at Rome, 'that form of doctrine which was delivered to you' (Rom 6:17). Alas! The heart, before it is broken and made contrite, is quite of another temper: 'It is not subject to the law of God, neither indeed can be.' The great stir before the heart is broken is about who shall be Lord, God or the sinner. True, the right of dominion is the Lord's; but the sinner will not suffer it, but will be all himself; saying 'Who is Lord over us?' and again, say they to God, 'We are lords, we will come no more unto thee' (Psa 12:4; Jer 2:31).

This is also evident by their practice; God may say what he will, but they will do what they list. Keep my sabbath, says God; I will not, says the sinner. Leave your whoring, says God; I will not, says the sinner. Do not tell lies, nor swear, nor curse, nor blaspheme my holy name, says God; O but I will, says the sinner. Turn to me, says God; I will not, says the sinner. The right of dominion is mine, says God; but, like that young rebel (1 Kings 1:5), I will be king, says the sinner. Now, this is intolerable, this is unsufferable, and yet every sinner by practice says thus; for they have not submitted themselves unto the righteousness of God.

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4. Wild or mad men, if they deck or array themselves with ought, as many times they do, why, the spirit of their wildness or frenzy appears even in the mode and way in which they do it. Either the things themselves which they make use of for that purpose are very toys and trifles; or if they seem to be better, they are put on after an antic manner, instead to the rendering of them ridiculous, than to bespeak them sober, judicious, or wise; and so do natural men array themselves with what they would be accepted in with God. Would one in his wits think to make himself OK or acceptable to men by arraying himself in menstruous cloths, or by painting his face with dross and dung? And yet this is the finery of carnal men, when they approach for acceptance into the presence of God (Isa 64:6; Phil 3:7,8).

O the wildness, the frenzy, the madness, that possesses the heart and mind of carnal men! They walk according to the course of this world, according to or after that spirit which is in truth the spirit of the devil, which worketh in the children of disobedience (Eph 2:1-3). But do they believe that this is also true for them? No, they are, in their own account, as other madmen are, the only ones in the world. Hence, they are so taken and tickled with their own frantic notions, and deride all else that dwells in the world. But which is the way to make one that is wild, or a madman, sober? To let him alone will not do it; to give him good words only will not do it; no, he must be tamed; means must be used to tame him. 'He brought down their hearts with labour,' or by continual molestation; as you have it (Psa 107:10-12). He speaketh there of madmen that are kept up in darkness, and bound in afflictions and irons, because they rebelled against the words of God, and contemned the counsel of the Most High.

This, therefore, is the way to deal with such, and none but God can so deal with them. They must be taken, they must be separated from men; they must be laid in chains, in darkness, afflictions, and irons; they must be blooded, half-starved, whipped, purged, and be dealt with as mad people are dealt with. And thus they must be dealt with till they come to themselves, and cry out in their distresses. And then they cry to the Lord in their troubles, and he saveth them out of their distresses; then he brings them out of darkness, and the shadow of death, and breaks their bands in sunder (Psa 107:13-15). Thus, I say, God tames the wild and brings mad prodigals to themselves and so to him for mercy.

Ninth. Man, as he comes into the world, is not only a dead man, a fool, proud, self-willed, fearless, a false believer, a lover of sin, and a wild man; but a man that disrelishes the things of the kingdom of God. I told you before that an unconverted man has not tasted things, but now I add that he disrelishes things; he calls bitter things sweet, and sweet bitter; he judges quite amiss. These are they that God threateneth with a woe. 'Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter' (Isa 5:20).

The latter part of this text shows us evidently that the things of God are disrelished by some. They call his sweet things bitter, and the devil's bitter things sweet; and all this is for want of a broken heart. A broken heart relishes otherwise than a whole or unbroken one does. A man who has no pain or bodily distress cannot find or feel virtue or good in the most sovereign plaster, were it applied to arm or leg; no, he instead says, Away with these stinking daubing things. O! but lay the same plaisters where there is need, and the patient will relish, and taste, and savour the goodness of them; yea, will prize and commend them to others.

Thus it is in spirituals. The world, they know not what the anguish or pain of a broken heart means; they say, 'Who will show us any good,' that is, better than we find in our sports, pleasures, estates, and preferments. 'There are many,' says the Psalmist, speaking after this sort. But what does the distressed man say? Why, 'Lord, lift thou up the light of thy countenance upon us'; and then adds, 'Thou hast put gladness in my heart'; namely, by the light of thy countenance, for that is the plaster for a broken heart. 'Thou hast put gladness in my heart, more than in the time that their corn and their wine increaseth' (Psa 4:1-7). O! a broken heart can savour pardon, can savour the consolations of the Holy Ghost. Yea, as a hungry or thirsty man prizes bread and water in the want thereof, so do the broken in heart prize and set a high esteem on the things of the Lord Jesus. His flesh, his blood, his promise, and the light of his countenance are the only sweet things both to scent and taste, to those that are of a wounded spirit. The full soul loatheth the honey-comb; the whole despise the gospel, they savour not the things that are of God.

If twenty men were to hear a pardon read, and but one of those twenty were condemned to die, and the pardon was for none but such; which of these men, think you, would taste the sweetness of that pardon, they who are not, or he that was condemned? The condemned man, doubtless. This is the case in hand. The broken in heart is a condemned man; yea, it is a sense of condemnation, with other things, that has indeed broken his heart; nor is there anything but a sense of forgiveness that can bind it up, or heal it. But could that heal it, could he not taste, truly taste, or rightly relish this forgiveness? No, forgiveness would be to him as it is to him who has no sense of want of it.

But, I say, what is the reason some so prize what others so despise, since they both need the same grace and mercy of God in Christ? Why, the one sees, and the other sees nothing, of this woeful, miserable state. And thus have I shown you the necessity of a broken heart. 1. Man is dead, and must be quickened. 2. Man is a fool, and must be made wise. 3. Man is proud and must be humbled. 4. Man is self-willed and must be broken. 5. Man is fearless, and must be made to consider. 6. Man is a false believer and must be rectified. 7. Man is a lover of sin, and must be weaned from it. 8. Man is wild and must be tamed. 9. Man disrelishes the things of God, and can take no savour in them, until his heart is broken.