Part 264

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. O! they cannot 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; and 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 in hand, at first.

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 some time 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 to the door to keep them out of glory, that 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 of 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 beholds 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 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 of Christ the Saviour, with heart-aching and heart-breaking considerations. But this cannot be, where this sense, this godly fear, and this holy contrition is 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, 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.

Object. First. But some may object, that in this saying I seem too rigid and censorious; and will, if I moderate not these lines with something milder afterward, discourage many an honest soul.

Answ. I answer, Not a jot, not an honest soul in all the world will be offended at my words; for not one can be an honest soul, I mean with reference to its concerns in another world, that has not had a broken heart, that never had a contrite spirit. This I will say, because I would be understood aright, that all attain not to the same degree of trouble, nor lie so long there under, as some of their brethren do. But to go to heaven without a broken heart, or to be forgiven sin without a contrite spirit, is no article of my belief. We speak not now of what is secret; revealed things belong to us and our children; nor must we venture to go further in our faith. Doth not Christ say, ‘The whole have no need of a physician’; that is, they see no need, but Christ will make them see their need before he ministers his sovereign grace unto them; and good reason, otherwise he will have but little thanks for his kindness.

Object. Second. But there are those that are godly educated from their childhood, and so drink in the principles of Christianity they know not how.

Answ. I count it one thing to receive the faith of Christ from men only, and another to receive it from God by the means. If thou art taught by an angel, yet if not taught of God, thou wilt never come to Christ; I do not say thou wilt never profess him. But if God speaks, and thou shalt hear and understand him, that voice will make such work within thee as was never made before. The voice of God is a voice by itself, and is so distinguished by them that are taught thereby (John 6:44,45; Psa 29; Habb 3:12-16; Eph 4:20,21; 1 Peter 2:2,3).

Object. Third. But some men are not so debauched and profane as some, and so need not to be so hammered and fired as others; so broken and wounded as others.

Answ. God knows best what we need. Paul was as righteous before conversion as any that can pretend to civility now, I suppose; and yet that notwithstanding he was made to shake, and was astonished at himself at his conversion. And truly I think the more righteous any is in his own eyes before conversion, the more need he has of heart-breaking work, in order to his salvation; because a man is not by nature so easily convinced that his righteousness is to God abominable, as he is that his debauchery and profaneness is.

A man’s goodness is that which blinds him most, is dearest to him, and hardly parted with; and therefore when such an one is converted, that thinks he has goodness of his own enough to commend him in whole or in part to God, but, but few such are converted, there is required a great deal of breaking work upon his heart, to make him come to Paul’s conclusion, ‘What! are we better than they? No, in no wise’ (Rom 3:9). I say, before he can be brought to see his glorious robes are filthy rags, and his gainful things but loss and dung (Isa 64; Phil 3).

This is also gathered from these words, ‘Publicans and harlots enter into the kingdom of God before the Pharisees’ (Matt 21:31). Why before them? But because they lie fairer for the Word, are easier convinced of their need of Christ, and so are brought home to him without, as I may say, all that ado that the Holy Ghost doth make to bring home one of these to him.

True; nothing is hard or difficult to God. But I speak after the manner of men. And let who will take to task a man debauched in this life, and one that is not so, and he shall see, if he laboureth to convince them both that they are in a state of condemnation by nature, that the Pharisee will make his appeals to God, with a great many God, I thank thees; while the Publican hangs his head, shakes at heart, and smites upon his breast, saying, ‘God be merciful to me a sinner’ (Luke 18:11-13).

Wherefore a self-righteous man is but a painted Satan, or a devil in fine clothes; but thinks he so of himself? No! no! he saith to others, Stand back, come not near me, I am holier than thou. It is almost impossible, that a self-righteous man should be saved. But he that can drive a camel through the eye of a needle, can cause that even such a one shall see his lost condition, and that he needeth the righteousness of God, which is by faith of Jesus Christ. He can make him see, I say, that his own goodness did stand more in his way to the kingdom of heaven than he was aware of; and can make him feel too, that his leaning to that is as great iniquity as any immorality that men commit. The sum then is, that men that are converted to God by Christ, through the Word and Spirit—for all this must go to effectual conversion—must have their hearts broken, and spirits made contrite; I say, it MUST be so, for the reasons showed before. Yea, and all decayed, apostatized, and backslidden Christians must, in order to their recovery again to God, have their hearts broken, their souls wounded, their spirits made contrite, and sorry for their sins.

Come, come, conversion to God is not so easy and so smooth a thing as some would have men believe it is. Why is man’s heart compared to fallow ground, God’s Word to a plough, and his ministers to ploughmen? if the heart indeed has no need of breaking, in order to the receiving of the seed of God unto eternal life (Jer 4:3; Luke 9:62; 1 Cor 9:10). Who knows not that the fallow ground must be ploughed, and ploughed too before the husbandman will venture his seed; yea, and after that oft soundly harrowed, or else he will have but a slender harvest?

Why is the conversion of the soul compared to the grafting of a tree, if that be done without cutting? The Word is the graft, the soul is the tree, and the Word, as the scion, must be let in by a wound; for to stick on the outside, or to be tied on with a string, will do no good here. Heart must be set to heart, and back to back, or your pretended ingrafting will come to nothing (Rom 11:17,24; Jer 1:21).

I say, heart must be set to heart, and back to back, or the sap will not be conveyed from the root to the branch; and I say, this must be done by a wound. The Lord opened the heart of Lydia, as a man openeth the stock to graft in the scions, and so the word was let into her soul, and so the word and her heart cemented, and became one (Acts 16:14).

Why is Christ bid to gird his sword upon his thigh? and why must he make his arrows sharp, and all, that the heart may with this sword and these arrows be shot, wounded, and made to bleed? Yea, why is he commanded to let it be so, if the people would bow and fall kindly under him, and heartily implore his grace without it? (Psa 45; 55:3,4). Alas! men are too lofty, too proud, too wild, too devilishly resolved in the ways of their own destruction; in their occasions, they are like the wild asses upon the wild mountains; nothing can break them of their purposes, or hinder them from ruining of their own precious and immortal souls, but the breaking of their hearts.

Why is a broken heart put in the room of all sacrifices which we can offer to God, and a contrite spirit put in the room of all offerings, as they are, and you may see it so, if you compare the text with that verse which goes before it; I say, why is it counted better than all, were they all put together, if any one part or if all external parts of worship, were they put together, could be able to render the man a sound and a rightly made new creature without it? ‘A broken heart, a contrite spirit, God will not despise’; but both thou, and all thy service, he will certainly slight and reject, if, when thou comest to him, a broken heart be wanting; wherefore here is the point, Come broken, come contrite, come sensible of, and sorry for thy sins, or thy coming will be counted no coming to God aright; and if so, consequently thou wilt get no benefit thereby.