A broken Spirit, GOD's Sacrifices. OR, THE GRATE fullness OF A Broken Spirit unto GOD. Represented in A SERMON, BEFORE The right Honourable House of peers, IN K. HENRY the Seventh's chapel in the Abbey Westminster, upon Wednesday Decemb. 9 1646. Being a Day of public Humiliation for removing of the great judgement of Rain and Waters then upon the kingdom, &c.  
By FRAN. ROBERTS M. A. Minister of Christ, at Austin's, London.  Joel 2. 12, 13. 
Turn yeeven to me with all your heart, and with fasting, 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 merciful, slow to anger, and of great kindness and repenteth him of the evil.  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 Austin's Parish, in the Old-Change, at the sign of the Golden Fleece. 1647.   

Die Jovis 10. Decembris, 1646.  
ORdered by the LORDS in Parliament assembled, That this House gives thanks to Mr. Roberts for his great pains taken in his Sermon preached yesterday before their Lordships in King Henry the Seventh's chapel in the abbey Westminster, (it being a day of public Humiliation for the removing of the great Judgement of rain and Waters now upon the kingdom, and for the preventing the sad Consequences thereupon.) And he is hereby desired to print and publish the same; which is to be printed only by Authority under his own Hand.  
Jo: Browne Cler. Parliamentorum.  
I appoint George Calvert of Austin's 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 ungodliness and unrighteousness of men therein, for which God's 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 sinner's 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 hear● 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 bear't truly 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 completely and truly to repent?  
1. In Conviction of sin, these things seem specially implied: viz. 1. A sin-guiltiness wherewith the sinner may be charged. All have sinned, Rom. 5. 12. and Christ alone was holy, harmless, 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-guiltiness 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 itself, to take a deliberate view of sin manifested. If they shall bethink themselves: 
† {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}  Heb. If they shall return unto their heart: or, If they shall bring back unto their bear't, 1 Kings 8. 47. 4. And finally, a self-sentencing, upon this self-reflection, as clearly guilty of such sin, or sinfulness; 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 apprehensiveness of the hatefulness, abominableness, and sinfulness 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 ofttimes have been of old represented by 
* Gerh. loc. come. De penitent. Tom. 3. c. 11. §1s.  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 ●eads with ashes, as counting themselves more vile than 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, 
* Percutere femur est signum doloris, sicut mulierculae in puerperio facere solent. Luth. in Glost. marginal.  as a travelling woman in extremity of pangs, Jer. 31. 19 8. Beating of the breasts, as deeply discontented at themselves. So the prodigal smote his breast— Luke 18. 13.  
Sometimes these external expressions are without the inward acts of Contrition, and then they are but as Crocodiles tears, but mere hypocritical paintings. When outward expressions and inward Contrition go together, they are melody delectable even to heaven itself.  
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 elicit and imperate acts of heart and life, Isai. 1. 16. called denying ungodliness and worldly lusts, Tit. 2. 11. putting away all filthiness and superfluity of naughtiness, 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 complete fullness 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; s●t out in these pathetic 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 f●…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 li●eaments of that ami●ble grace of Repentance: The Lord draw a perfect character of un●eigned Repentance upon every one of your souls, both for your own and England's sins. Touching the Second of these; viz. CONTRITION, or br●…sse of bears, and the peculiar gratefulness 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 hardness of heart infected) again hurr●ly tendered to Your, and the public view. May any hard heart be softened, or any soft heart supported thereby, how should my spirit be refreshed▪  
God hath brought Two of his Four so●e Judgements upon the Land; viz. ●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 England's 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 public Judgements, give me leave to lay before your eyes, out of the Scriptures, a Li●t of such sins as God hath been wont of old to Threaten or Punish with sword, PESTILENCE, or FAMINE; or with all at once: That the woe 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 sword hath been threatened or inflicted on people for these sins ensuing, viz.  
1. Sottish ignorance of God and of his ways, Jerem. 4. 19, 20, 21, 22.  
2. Disobedience to God's 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. ●4 18. to the end of the Chapter.  
6. Distrusting the Lord, and relying on the arm of flesh; 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 mi●-using the messengers of God, and despising God's word by them, 2 Chro. 36. 15, 16, 17.  
9 The sins and provocations of a pro●ane and wic●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 God's afflicted Church and people, as Tyre did over Jerusalem, Ezek. 26 1. to 15.  
12. Murder, Blood, Cruelty, &c. 2 Sam. 2. 9, 10.  
13. Pride, H●ughtiness●, &c. Isa. 3. 16, 25.  
14. Oppression, Isa. 3. 12, 13, 14, 〈…〉 25. Jer. 6. 4. to 9 Job 27. 13 14.  
15. Incorrigibleness under God's Judgements, Levit. 26. ●6. to 36.   

II. The Plague of PESTILENCE hath been threatened 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, 1●.  
2 ingrateful murmuring against God's 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 God's Prophets, Messengers with their Messages, Jer. 29. 17. to 20. & 42. 21, 22.  
5 oppressing and misusing God's Church and people, Exod. 12. 29. with Psal. 78. 50. Amos 4. 10.  
6 murder and cruelty, Ezek. 33, 25, 27.  
7 Adultery and wantonness, Ezek. 33. 26, 27. Numb. 25. 19 Of that plague there fell 24000.   

III. FAMINE hath been threatened or inflicted upon a people for these iniquities, viz.  
1 When there's no knowledge or consideration of God and his ways, Isa. 5. 12, 13.  
2 When a Land sins against God by trespassing grievously, Ezek. 14. 13, 14.  
3 carnal 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 Babylon's spiritual fornications shall be rewarded, Rev. 18. 3, 8.  
5 Breach of Covenant: As Israel's breach of covenant with the Gibeonites was plagued with divers years of Famine; though 

1. This Covenant was subtly and craftily obtained.  
2. It was almost 400 years 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 Sa●. 21. 1, 2. with Josh. 9 3, to 17.    
6 Opposing, prohibiting, threatning, &c. of God's Messengers for their Messages, Jer. 11, 21, 22.  
7 obstinacy and incurableness in great iniquity, &c. Jerem. 13, 22, 27. with 14 1, to 7, 13, 14, 15, 16.   

iv. Yea, all these three sore judgements, sword, PESTILENCE, and FAMINE, are together threatened 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 carnal confidence of governors in the Arm of flesh, 2 Sam. 24. 2, 13. with 1 Chron. 21. 12.  
3 wandering from God, Jer. 14. 10, 11, 12.  
4 Idolatrous abominations and wickedness, 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 God's 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 forefathers, Jer. 44. 9, 10, 11, 12, 13.  
8 incorrigibleness; 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 threatened and plagued his people with sword, PESTILENCE, and FAMINE, (two of which this kingdom of late hath ●adly f●lt, and the third is greatly feared;) That your Honours may clearly see the equity of God's severest proceedings with us in all this that is come upon us: and the necessity of our breaking our hearts, and humbling our souls 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 ourselves and our posterity. For, which of all those Abominations forementioned 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 happiness 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-embarking of England again in the bosom of God's favour; you would be pleased in your great zeal and wisdom, to think of some way, how with the advice of the Assembly of Divines, a more full and impartial Catalogue (Than hitherto hath been made) of the public 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 kingdom 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 ways of God, and make you strong for all the work of God that remains upon your hand. So prayeth  
Your honour's faithful servant in the Lord, FRAN. ROBERTS.   

A Broken Spirit, God's 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 months together so sadly mourned upon the Land in extraordinary dearth-threatning shours: These excessive shou●s and judgement of rain, were first gendered and occasioned by the poisonful vapours of our sins, and the sins of the Land, that have ascended and been multiplied before the Lo●d: One successful and approved remedy against both sin and judgement● is, To lay ourselves low before the Lord with penitential brokenness of spirit: and this brokenness is the peculiar subject of this Text, Oh that our God would break our hearts like David's heart in the consideration of it.  
The Psalm may be justly styled David's Recantation: How doth he bleed and melt for his bloody sins? This sweet singer of Israel (as he is styled) never prayed and sung more melodiously and pathetically, than 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 enstamped with sorrow.  
In this Psalm are Principally considerable, the Title and the 
The cohe●ence of the words with the context.  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 music. 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. David's Iniquity, and 2. Nathan's Ministry waking his secure conscience out of it. When Nathan the Prophet came unto him after he had gone in to Bath●heba. The story is fully laid down in 2 Sam. 11. & 12. Chapters.  
2. The Substance of the Psalm itself; wherein consider, 1. The nature or kind of it; so it is 
a ●●n. Anno●. in loc.  Psalmus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a Praying Psalm. 2. The scope or end of it, principally to implore God's free grace and favour 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 fa●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 off●…ed, Verse 1. to 18. And Supplication for the Church of God, which by his fall might be scandalised and endangered, V●●se 18, 19  
For himself he begs 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 favour, he should be enabled feelingly to instruct in the ways of God and mysteries of Conversion; Then will I teach transgressors thy ways, and sinners shall be converted unto the, Verse 13. Then I that have been a Pati●nt, shall become a physician to other sin-bruised souls: Then I that have had my bones thus broken by my fall, shall help to bind up the broken bones of others.  
3. From God's own glory, which upon such beams and discoveries of grace would be rendered most illustrious, 1 Partly in his thankful publishing of God's 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 God's 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 comprised in them, they set forth, The singular gratefulness of true broken-heartedness. Here are two Propositions Emphatically discovering this; 1. Affirmatively, showing in what high account a broken spirit is with God, The sacrifices of God are a broken spirit. 2. Negatively, discovering what disrespect or unkindness a broken heart shall never find 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 Pharaoh's Dreams) more infallibly to assure us of the certainty thereof: and therefore in the handling of the first proposition we shall in effect have the sense of both.  
In the Affirmative proposition you have first the subj●ct, A broken Spirit. Secondly the Predicate affirmed of 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 supplied 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 little 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 poin● out to us many s●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 brokenness and contrition is rather a spark of that Regenerate part, and part of the new man, subj●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 blameless— 1 Thes. 5. 23. As Calvin 
b Quod autem sequitur, it a explico cum doctis●…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 inferio●es facultates. non quasi duae sint animae, sed quod ●uo more Paulus functiones unius ejusde●…que animae distribuat, cujus etiam alicubi tres sacultates commemorat, ut diximus Eph 4. 17. Corporis d●nique nomine satis constat animae domicilium significari. B●z. in loc.  Beza and others observe. Which spirit is elsewhere styled the spirit of the mind. For though the Intellective part, as some of the 
c Estuis in Distinctionem 16. lib. 4.  schoolmen think, be the more special subject of this brokenness, yet cannot the sensitive appetite besecluded, yea the body itself cannot but sympath 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 subj●ct of this penitential brokenness.  
Secondly, By {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} A Broken spirit] thus conceive in general; 
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. ●xx. plerumque read derunt per {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} oppressione se● depressione contusus est {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Isa. 67. versi●. 15. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} humilis foit, humilia●us est. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} humilis Spi●… &c. ●x quibus omnibus patet, contritionis nomme metapho●ice ●…ligi fi actionem & ●…ssionem cordis, verum ac serium dolorem, quo vis & robu● cordis vel●ti conteritu●, sicut per morbos robu● corporis. Quidam metaphoram desumptam elle dicunt a vase testaceo quod in minutissima fracta redigitur▪ Psa. 31. v. 13. Isa. 30. v. 11. ●er. 19 v. 11. Alij ab ossibus quae subito lapsu in plura fragmenta dissiliunt, ut best●a●um dentibus assula●im comminuantur, Psa. 38. versi●. 33. Isa. 38. v. 13. Os●. 6, v. 5. Ger●ard in loc. come. Tom. III. De P●●itent. c. 11. Sect. 1.  It is a metaphor from ●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 s●…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 Peter's hearers, Act. 2. 37. it is softened and melted, as in Josiah, 2 Chron. 34. 27. it is in bitterness, as in those intended in Zech. 12. 10, 11. &c.  
More particularly here understand by brokenness of spirit,  
1. Not a mere natural brokenness and tenderness, which ariseth from the tender temper and constitution of the heart and eyes by Nature, which is in some more, some less; whence they are ready to receive impressions of grief, 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 mere worldly brokenness and grief of Heart, arising from some worldly ground or occasion, &c. Such as Jacob's grief for Joseph supposed to be torn in pieces, GEN. 37. 33▪ 34, 35. Of David for Absalon, 〈◊〉 SAM. 18. 33. Of Rachel for her children, MAT. 2. 18. As streams of water will not ascend higher than the fountain head whence they first took their rise: so these streams of worldly contrition, arising merely from a worldly Principle, can never ascend higher than the world; and in fine the sorrow of the world worketh death, 2 Cor. 7. 10.  
3. Not any formal feigned 
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 ●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, Ne●o, Diocletianus, Christianorum persecuto●es atrocissimi; vel intus contremiscunt ut Caligula aut toto corpore concutiuntur nullum petentes remedium, ut Baltassa●, qui viso digito in pariete scribente ita fuit consternatus, ut concussis genibus vacillaret. Joan. Malcolmi Comment. in Act. 2. 37.  hypocritical brokenness for sin, which comes nearest to true Penitential brokenness, and is the livelyest sh●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 publicly 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 Judas, who yet never found a true brokenness of spirit, Mat. 27. 3, 4, 5. But the God of Truth delights only in Truth and sincerity, abhors Hypocrisy.  
4. But here understand only a true, gracious, p●nitential brokenness of heart for sin, when the heart is kindly pricked, melted, humbled, and in bitterness for sin, and finding no rest nor remedy in itself, nor in any created comfort, makes out only to God's favour 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 brokenness of spirit which was upon David in p●…ning this Psalm, which he declares to be the acceptable sacrifices of God, Verse 17.  
This brokenness 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 brokenness expressed by us.  
3. In what sense is such a broken spirit here styled The 
3.  S●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. wrestlings of God, i. e. Great wrestlings, Gen. 30. 8. Harps of God, Rev. 15. 2. &c. so here Sacrifices of God, i. e. most choice, excellent Sacrifices. Or secondly As signifying the peculiar gratefulness and singular acceptableness of this sacrifice to God, above all the typical sacrifices of the Law, none of them all please God so well 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 c●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 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 an 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 judaeis 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 x sacrificia Dei nominat, videtur oblique mordere hypocritas, qui suo tantum arbitrio Sacrificia estimant, dum ad propitiandum deum valere arbitrantur. Calv. in Ps. 51. 17.  one Sacrifice of a truly broken heart hath in it the gratefulness 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 seems to be 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 will be most acceptable with thee. The words thus explained, this Doctrinal Proposition is evident in them. Viz.  
A truly broken spirit is a most pleasing and acceptable sacrifice 
Doct. 1.  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 than 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 
1.  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 Holocaustis non delectaberis] Nihil ergo offeremus? Sic veniemus ad deum? & unde illum placabimus? Oster; sane in te habes quod ●steras▪ Noli extrinsecus th●ra comparare; sed dic in me sunt deus vo●a tua, quae redd●… laudes tibi. Noli exti insecus pecus quod mactes inquirere, habes in te quod occidas. Sacrificium deo, &c. August. Enarrat. in Psa. 50.  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 daily 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 King's 18. 36, 37, 38. Notwithstanding God looked more at a penitential broken heart, then at all those. Therefore he saith elsewhere, 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 typical, this real. 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 grateful to God, for ever, both under Old and New Testament.  
2. A broken spirit is so pleasing to God, that God highly 
2.  prefers it before all mere moral performances, or pharisaical 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 Pharisee was upon tiptoes with God, Negatively disclaiming a manifold guiltiness, God I thank thee that I am not as other men are, extortioners, &c. he borrows God's name, pretending to thank him, intending to praise and appla●d himself. Affirmatively, assuming to himself a manifold virtuousness, I fast twice in the week, &c. But the poor Publican performeth his Devotion in a far other manner, he stood a far off, as afraid to draw near into the presence of God: he would not so much as lift up his eyes to heaven, as unworthy to look towards God's glorious habitation: he smote upon his breast, as sore broken and displeased at himself for his own o●●ences; and said, God be merciful to me a sinner, as apprehending no sufficient remedy, against his deep sinful misery, but only divine Mercy. Thus the Pharisee wholly exalted himself, the Publican wholly debased himself: The Pharisee only praised himself, the Publican only dispraised himself: The Pharisee 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 than the other 
h Impropria est comparatio: neque enim quasi communis ambobus sit justitia, Publicanum Christus tantum gradu aliquo prefert; sed intelligit eum gratum ●uisse deo, x Pharissaeus in totum rejectus fuerit. Calv. in loc.  i. e. justified and not the other. Oh how happy are they that partake of God's justification, Psal. 32. 1. 2. To be justified of God is a fruit of his highest acceptation. This acceptation was the privilege of the brokenhearted Publican, when the cracking Pharisee with all his moral and legal perfections, without true Contrition, was rejected.  
3. A broken spirit is so pleasing to God, that God hath 
3.  a peculiar and especial respect thereunto. Thus saith the Lord, The heaven is my Throne, and the earth is my footstool, where is the house that ye build unto me? 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 look, even to him that is poor and of a contrite Spirit, Isai. 66. 1, 2. God looks upon him that is of a poor and contrire spirit, not only with a look of bare intuition, for so he looks upon both the evil 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 looks, he likes, he notably loves. So it's said, God had respect to Abel and to his offering, Gen. 4. 4. i. e. God approved 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 brokenness of heart, saying, Because thine heart was tender, and thou didst humble thyself before God, when thou heardest his words against this place, and against the inhabitants thereof, and humbledst thyself 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 wickedness,) & to the brokenness of his spirit, for when he was in affliction, he besought the Lord his God, 
t Or, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} He submitted himself exceedingly.  and humbled himself greatly before the God of his fathers: And prayed unto him, and he was entreated of him, and heard his supplication, and brought him again to Jerusalem into his kingdom, 2 Chron. 33. 12. 13. In a word what respect had Christ to the penitent woman's brokenness of spirit, when he so commends her entertainment of himself with Tears, washing of his feet with them, wiping them with the hairs of her head, &c. before the Pharisees entertaining of him with all his dainties and compliments, Luk. 7. 36. to the end. Now all this respect which God so peculiarly manifests to brokenness of spirit, makes it clear that a broken spirit, is God's most grateful Sacrifice and delight.  
4. A broken Spirit is so pleasing to God, That he ranks a broken spirit, a tender fleshy heart, a spirit of mourning, &c. 
4.  among the rarest expressions of his special 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— oneness of heart— newness 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 clean water upon you, and ye shall be clean, from all your filthiness 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 Evangelical 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 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 borne, &c. Zech. 12. 10. &c. Where, brokenness 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 bitterness 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 brokenness of spirit be thus ranked among God's choice promised blessings, if the Lord had not choice thoughts and account thereof?  
5. A Broken spirit is so grateful to God, That himself 
5.  undertakes it to be the peculiar physician to heal, bind up, revive, and comfort poor broken hearts and bleeding souls. He healeth the broken in heart, and bindeth up their wounds, Psal. 147. 3. He bottles up their tears, and their sighing is not hid from him. He dwells 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. Grief 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 sweetening of the embittered spirits of his people. This the very office of Jesus Christ himself, The Lord hath anointed me to preach good tidings unto the meek, he hath sent me to bind up the brokenhearted,— to comfort all that mourn. To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness, Isai. 〈◊〉. 1, 2, 3. Compared with Luk. 4. 18. 
k ●…ices la●…, quas beniguae manus condi●…s abstergunt: & beati ●uli qui in t●…, liquefie ●el●gerunt, quàm 〈…〉 superb●…, qu● omne sub●…e vider●, ●uam ava●it●ae & petul●ntiae ●…u lati. Bern. de contempt. mundi.  Happy tears which Christ's hand shall wipe oft: happy wounds, which Christ's blood shall close again; happy brokenness 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, 
6.  the poor 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 look, even to him that is poor 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 myself and dwell, Isa. 66. 1. 2. But more clearly, elsewhere; Thus saith the high and lofty-one that inhabiteth eternity, whose nam● 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 dear 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, holiness, happiness, &c. shall dwell there, though these are dear delights, able to change the blackest midnight into a smiling morning, a very Prison into a palace, and the vale of the shadow of death, into a mountain of life and joy: But i●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 roof; much less 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 
11.  most pleasing Sacrifice to God. Now pass we to the second particular, the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Why a truly broken spirit should be so grateful Sacrifices to God? This may be opened both Negatively and Affirmatively.  
Negatively, this gratefulness of a broken spirit, ariseth not from any merit, or any degree or shadow of merit that may be imagined to be 
l Quod contritionem attine●, noseam in poen●tentiâ verâ necessariam statuimus— modo & dolorem illum o● peccata secundum Deum intelligamus, & prope●catis satisfactorium non agnolcamus: Gratiae enim Dei, non contritioni attribuenda est peccatorum remissio. Ut Glossa de penitent distinct. 2 c 1. contra Concil. Tridenum definivonem Sess. 14. c. 4. rectè exposait. Synopsi pur. Theol Disp. 32. §. 〈◊〉.  in a broken spirit, (as the Popish merit-mongers do commonly suggest when they treat of this theme of brokenness of heart.) For though ou●heads were waters, and our eyes fountains of tears, Jer. 9 1. Though we should eat ashes as bread, and mingle our drink 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 grief, our cheeks furrowed with sorrow, and our very moisture turned into the droughts of Summer, Psal. 32. 4. yet when all's done, we are but unprofitable Servants, what have we done more than duty? nay for ground, manner, and end of all our penitential mournings for sin, do we not come short of duty? alas for us, ipsae Lachrymae sunt Lachrymabiles &c. we had need to weeep over our tears, sigh over our sobs, mourn over our griefs, 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 do our best, so much flesh adheres to all. We read of David's broken bones, but we read not of his merit: 
m I a●…mas ejus lego, satisfactionem non lego. A●…de P●…it. Petri Serm. 46. & ●…uc. l. 〈◊〉. c. 46. August. Scra. 1 17. de Temp.  we read of Peter's bitter tears 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 grateful sacrifice to God, because,  
1. A broken spirit is a spiritual sacrifice. Herein not the 
1.  bodies or blood of dead bruit-beasts, but the spirit i● self of ●…g and reasonable man, even his very heart and soul is sacrificed to God; (and the spirit of one man is better than all the beasts and earthly creatures in the whole world:) And the spirit of man offered, is not his spirit as stony and carna●…, but as broken and spiritualised 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 spiritualness 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 spiritual 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 himself is a spirit, and will be worshipped in spirit, Joh. 4. 24. and the more the spirit of man is spiritualised, the more it becomes both like God, and liked of God.  
2. A broken spirit is a true and sincere spirit. It doth not 
2.  hypocritically cover its sin like Adam, Job. 31, 33. or spare any iniquity as Saul did Agag, &c. But like a broken vessel, let's all run out, ingenuously spreads open all its own vilenesses before the Lord, takes the shame of all upon its own face, let's all lie loose; As water, mire, stones, heterogeneals which were inseparably congealed in a hard bound frost, yet they all lie loose when there comes a kindly thaw: so the heart that was once congealed in the mire and dregs of sin, when with penitential brokenness it is kindly thawed and dissolved, sins that stuck fastest in the soul lie loose, the spirit longs to be rid of them all, as here broken-spirited David lamented both originals 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 myself, 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 chief 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 blaspheme, and being exceedingly mad against them, I persecuted them even unto strange Cities, Act. 26. 9 10. 11. And it is observable how God's promise of an heart of flesh, is coupledwith the promise of sprinkling clean water upon his people, of cleansing them from all their filthiness 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 Verus poenitens de peccatis dolet, & de dolore gaudet. Synops. pur. Theol. Disp. 32.§ 35.  is in bitterness for all, and taketh pleasure in that bitterness: Counterfeits not trouble for sin like the Pharisees with their sour disfigured faces, Math. 6. Squeezes not out a few crocodiles tears, &c. but his very soul bleeds, and his eye trickles down with tears in secret, pouring out complaints into the bosom of God, when no eye but his sees. Ille dolet verè, qui sine teste dolet.  
Now God calls for uprightness, 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 
3.  promised in the Current of the New Covenant, Ezek. 11. 19 &c. and 36. 26, 27. &c. its one fruit, and that a principal one of the spirit of grace promised, Zech. 12. 10. &c. Consequently its part of that precious image of God consisting in true holiness, Eph. 4. 24. and a rich link of that admirable chain of 
o Thus ●unius, and Ainsworth expound this expression vid. utrumque in loc.  grace about the church's neck, Cant. 4. 9  
And therefore God is much taken with a truly broken heart, he cannot choose but accept and prize his own Graces in us, love his own image, and the reflexive rays of his own beauty upon us. Christ pathetically professeth to his Church as much; Thou hast ravished my heart, my sister my spouse; thou hast ravished my heart with one of thine eyes, with one chain of thy neck. The smell of thine ointments is better than 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 soul. Faith first is in us in order of nature at least, but actual 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: there's faith, for with what other eye can they behold Christ crucified? And they shall monrn for him, &c. there's brokenness of spirit resulting from it, Zech. 12. 10. There is an hard Question in Divinity, whether Faith be not part of Repentance? 
p Synops 〈◊〉 Theol. 〈…〉.§ 40.  Thus some Resolve, If Repentance be considered largely for the whole work of Conversion, so faith is comprised in it: if strictly, so it is the cause thereof. however they are nearly allied, Sister-graces.  
Now faith wonderfully pleaseth God, Heb. 11. 5, 6. hence that we read of such a Catalogue of faith's Triumphs, and glorious achievements 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 arms, urges his person and passion, as sins propitiation; Counts all selfrighteousness loss and dung, in comparison of Christ's righteousness, Phil. 3. 7, 8. this, this is that which so singularly pleaseth God; in as much as the person of Christ is most dear 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 soul 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 brokenness of spirit entwisted with faith, and faith fast linking itself to Christ, become most grateful unto God.  
5. Finally, a broken spirit is a self-debasing spirit. Can lay it 
5.  self low before God, is vile in its own eyes. See this in several persons; The Pharisee and the Publican, both of them went up into the Temple to pray, but they went about the same work with far different hearts; The Pharisees was stony and unbroken, therefore he only exalts himself, cracks and brags of himself, justifies himself before all others: But the Publicans heart was fleshy and broken, and therefore vilifies himself, dejects, debases, and abhors himself, Luk. 18. 10. to 15. See this in the selfsame persons, comparing them with themselves being found in several states and conditions. Paul before he was broken in heart, he was alive, Rom. 7. 9 stood much upon his native or acquired privileges, Phil. 3. 2, 3. &c. but when once he was kindly broken, confesses all these things to be loss, yea loss and dung: and counts himself unworthy to be called an Apostle, 1. Cor. 15. 9 less than the least of all Saints, Eph. 3. 8. chief of Sinners, 1 Tim. 1. 15. now he veils all his topsails, sits down in the dust. Thus the prodigal, 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 far too good for me, Luk. 15. 18. 19 Thus the sinful woman, when her heart was penitentially broken for sin, how she debases herself; she addresses herself not to Christ's head, but to his very feet, and there she falls 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 ointment she anoints his very feet, thought it honour enough for her, and herself exceeding happy, that she might have liberty to perform 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 self, can lie down 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 Summum est, hoc Sacrificium aliis omnibus praeferri à deo, dum fideles vera sui abnegatione sic prostrati jacent, ut nihil de se altum sapiant, sed patiantur se in nihilum redigi. Calvin in Isai 66. 2.  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 self-debasing Publican justified before the Pharisee? Luk. 18. how was the self-debasing prodigal 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-heartedness were so mean and vile in their own apprehensions.  
Hitherto of the doctrinal handling of this Observation, 
Applicat●●n 4. ways: viz by  Now to the practical Application. Is a truly broken spirit, such grateful Sacrifices of God? Then how useful 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 
〈◊〉. Information.  things,  
1. That there is a vast odds and disparity betwixt that account 
1.  which God, and that which the world hath of a broken spirit. With God a broken and a contrite spirit (as hath been showed) is most acceptable, beyond all typical Sacrifices, before all mere moral performances and pharisaical perfections, peculiarly respected of God, ranked among the choice and flower of promised blessings, the special cure of God, and the very Home and habitation of the Lord himself most high and holy: But on the contrary this brokenness of heart is with the world, and the men of the world most unacceptable, is looked upon as a sad, mopish, melancholy disconsolate distemper; always contrary to their genius, who resolve to crown themselves with rosebuds, before they be withered, and to let no flower of the spring overpass them; who say with the rich fool, soul thou hast much goods laid up for many years, eat, drink and be merry, Luc. 12. 19 &c. However the Saints know the world is grossly mistaken in this matter of brokenness of spirit for sin, and while God himself counts it his Sacrifices, they can say 
r Gemitus d●ctus quasi geminatus luctus, quem meritò fideles app●tunt, quoniam diligentes consolatur, poenitentes emund●t, diabolum effugat, Cl●●sto conciliat, amaritudo dulcis, Lachr) mae felices, salutar●s affli●tio. Cassi●…. 〈◊〉. Psalm.  it is an wholesome brokenness, a sweet bitterness, a joyful sorrow, and happy tears.  
2. That an unbroken spirit an hard flinty adamantine heart is on the contrary most hateful and abominable to God. A broken 
2.  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 odiousness of such an heart to God.  
The nature of an heard heart (which Scripture sometimes calls An heart waxing gross, or fat, and so senseless, Act. 28. 27. and often elsewhere, a stony heart, Ezek. 11. 19 and 36. 26. hardness of heart, Mark. 3. 5. hardness, 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 man's heart is an hard heart; a very stone, 
1.  for intractableness and obduration. This is evident by the tenor 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 supernatural dispensation bestow a tender heart, every one by nature lies under the curse of an heard heart. And this natural hardness of heart is compared, not to the hardness of wax, or brass, or Iron or steel (for though these be very hard, yet they become soft and malleable by the fire) but to the hardness of a very stone, which will be sooner broken to powder then softened, as 
s Cor hominis non renativocaturlapideum Ezech. 11. 36. non ferreum, quia 1. Etiamsi serrum durum sit, ut manibus flecti non postir, versarique sicut cera: habettamen quandam qualitatem, licet exiguam, ad mollitiem nempe, ut si igni admoveatur, molle fieri ●ueat, & malle●… omnem formam ●lecti, quanquam remaneat ferrum. At lap●s nullam hab●● mo●lit●em, neque ad mollitiem aptitudin●m, ut seillcet ad●utus igne molles●ere malleoque●lecti possit, permanens lapis: Si● cor nostrum ●ulla ratione ductile aut flexibile est, ad r●cti obedie●●iam, ideoque opus est, ut totum cor auferatur, & aliud in ejus lo●um reponatur. 2. Exlapide nullus unquam siquor exprimi poterit, unde miraculum illud fu●t maximum, cum è pet●a in deserto fluxerunt aquae: sic è corde nostro nihil penitus exprimi potest bo●…●●si aliud fiat, i. e. è lapideo carneum. 3. Lapis non vivit ut ca●o, nec in●orde est aliquid vitae spiritualis, 4. Non ait Deus se transformaturum cor ●apid●um in cor carn●…: sed ablat●…m lapideum, & daturum carneum. Significans in natura nostra nihil esle quod as●initatem habeat cum natura Dei, sed opus est ut tota vetus natura tollatur, & nova reponatur.— Zanch, de liber. Arbit. Thes. 9  Zanchy observes, so extreme is our natural hardness.  
2. Actually and accidentally, not only the hearts of natural 
2.  men, but also even of regenerate persons may contract some hardness, spiritual security and stupidity; by not improving grace received, and other means for maintaining and increasing of tenderness 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 seems to be an accidental hardness, discovered in that act.  
3. Habitually men's hearts are hardened in sin, when by many acts men are so accustomed to do evil that they cannot lay it aside; no more than the black Moor his skin, or the Leopard his spots, Jer. 13. 23. This habitual hardness creeps and steals upon men's spirits through sins subtlety, which leaves behind it not only reatum, guilt, but also maculum, a stain, or spot:— lest any of you be hardened through the deceitfulness of sin, Heb. 3. 13. This hardness grows on by steps and degrees as Divines observe, viz. 1. there's Suggestion of sin, 2. Acceptation of the Suggestion. 3. Acting the sin accepted, 4. Delighting in sin acted. 5. Habit and custom 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. enticing, viz. unto evil. 4. Lust's corruption, viz. a delightful accepting of the enticement, 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 custom of sinning, it being a further step, 
t Perfectum itaque peccatum non intelligo unum aliquod opus perpetratum, sed cursum peccandi completum. Calv. in loc.  as Calvin notes. 7. Death, the due wages of all.— The degrees of hardening in sin are thus reckoned up by 
u Bernard. l. de Conscientia.  Bernard (if he was author of that Book de Conscientia) viz. 1. He that hath been accustomed to well-doing, 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, desirable. 6. Of desirable 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 dreadful Judge as to sin, and securely to sin, and to boast of vices as though they were virtues.  
4. Judicially men's hearts are hardened in sin, when they are forsaken of God and given up to their own obduration and the dominion of the devil, that seeing they will be hard they shall be hard with a witness. Thus we read often of God's hardening of Pharaoh's heart, Exod 4. 22. and 7. 3. &c. and that God hardeneth whom he will, Rom. 9 18. Pharaoh had many judgements upon him, but his hard heart was the most dreadful of all his judgements. This was the Plague of his plagues: This the Plague of his soul: This a Plague that would stick upon him to all eternity.  
But when God is said in his just judgement to harden men's hearts, we must understand it wisely, cautiously, 
w Non indurat deus imperti●●do malitiam: sed non impertiendo misericordiam August. Epist. 105.  God hardens no man's heart by infusing any new wickedness thereinto as the Manichees wickedly imagined. See Jam. 1. 13. For than God should be the Author of sin, (which were blasphemous once to think.) But God hardens the heart 1. By 
x Sed quomodo punit deus induratione? Non solum sustentat durum Cor hominis: praescit ejus duritiem; homini contumaciter furenter s● opponenti subtrahit suam gratiam; permittit cum ferri suis cupiditatibus: Sed etiam Satanae talem hominem tradit, à quo efficacit●r induretur; ut homini in potestatem diaboli tradito offered verbum, idque subinde inculcat, nec tamen aliud quicquam esticit, quam ut peccator fiat deterior; Distert insuper paenas, quá dei {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ad majorem indurationem homo pessimè abutitur: Tandem etiam justitiam suam, in poena induratorum ostendit. Sic ergo indurat deus, non ut peccati author, necutotiosus spectator, sed ut justissimus jude●. Gerh. Loc. Com. Tom▪ 1. de Providentia§ 119.  withdrawing or denying to the heart his softening grace, (which he is not bound to give,) whereby the heart might be restrained from sin; which grace being denied, the sinner hardens his own heart by his own inward pravity: as when an owner denies to prop up or repair a ruinous, reeling house, the house falls by its own ponderousness. 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 swing of their own lusts, and the dominion of Satan. 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 wickedness with violence and greediness: as the stopping or damning 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 men's abuse. Thus the Law irritates sin, works in them all manner of co●…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 sun 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 ways. See Hos. 4. 14.  
Thus much in brief of the nature of hardness 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 God's people. The hatefulness and odiousness 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; cries, harden not your hearts, 
1. — See Psal. 95. 8. Heb. 3. 8. 15. and 4. 7. What God forbids is displeasing and hateful to him.  
2. God much lays to heart the hardness of men's hearts. Jesus 
2.  Christ looked round about upon the Pharisees with Anger, being grieved for the hardness of their hearts, Mark. 3. 5. And after his Resurrection he upbraided his own Disciples for the hardness 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. years together, Heb. 3. 8, 9, 10.  
3. God brands hardness of heart with such notes of infamy 
3.  and disgrace, as discover his great detestation thereof. Among many other passages hardness of heart is accounted of God a fruit and proper effect of sin: Lest your hearts be hardened through the deceitfulness of sin, Heb. 3. 13. such as is the cause, such is the proper effect, both abominable to God.  
Hardness of heart is accounted a great sin itself, whereby God is much tempted and provoked, Heb. 3. 8, 9, 10. The depth of a man's natural 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 Pharaoh's sin is comprised under his hardness of heart, Exod. 14. 4.  
Yea hardness of heart is a cause of sin 
y Quid est cordurum? ipsum est quod nec compunctione scinditur, nec pietate mollitur, nec movetur precibus, minis non cedit, flagellis duratur, ingratum est ad beneficia, infidum ad con●…a, saevum ad judicia: inverecundum ad tur●ia, impavidum ad pericula, inhumanum ad human●, temerarium ad divina, praeteritorum oblivi●cens, praesentium negligens, fu●ura non providens: ipsum est, cui praeteritorum praeter solas inju●ias nihil ommino non praeterit: ●uturorum nulla, nisi sortè ad ulciscendum, prospectio est. Bern.  of any the foulest abominations; what Temptation of the devil will not an hard heart swallow down, what horrid impieties will not an hard heart rush furiously upon? See that passage 2. King. 17. 14, &c. This is as a wicked devil that brings along many other devils with it, to possess the soul. More especially it brings forth the cursed fruits of 1. woeful impenitency, an hard heart cannot, will not, repent, 2 Chron. 36. 13. Rom. 2. 5. 2. wilful Rebellion, pride and obstinacy against God, Dan. 5. 20. Nehem. 9 16, 17. 29. Jerem. 7. 26. Ezek. 3. 7. 3. woeful and damnable unbelief, 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 hardness of heart with sad and heavy Comminations, 
4.  as Pro. 28. 14. and notably, Pro. 29. 10. Jer. 19 15. but most remarkably, Heb. 3. 8. to 12. God's threats argue evidently God's wrath against it.  
5. Finally, over and beyond all this, God plagues hardness of heart with dreadful judgements, who ever hardened himself against God, and prospered? Job. 9 4. 1. What temporal vengeance inflicts he for hardness of heart? as upon Pharaoh and the Egyptians, who after all their plagues for hardening their hearts against God, were at once entombed in the Red-Sea, Exod. 14. upon Israel, for their hardness of heart not suffered to enter into God's rest, to enjoy the promised Canan, Heb. 3. 8, 9, 10, 11, &c. and afterwards, they that came into the promised Land, for this wickedness were removed out of God's sight, 2 King. 17. 14. with 18. How terrible was that vengeance of God upon Nebuchadnezar hardened in his pride? Dan. 5. 20, 21, read it, and tremble at it, 2. What spiritual wrath doth God pour out upon hard hearts? giving them up to utter obduration, as in Pharaoh, Exod. 4. 22. and 7. 3. and in others, Joh. 12. 40. 3. Finally, what eternal vengeance do hard hearts here treasure up unto themselves against the day of wrath?— Rom. 2. 5, &c. doubtless 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 grateful to Satan, yet it is most hateful and abominable to the great heart-searching God: How woeful their condition that lie under the plague of an hard heart! How happy they that are delivered from it!  
This may serve to put us all upon the trial and Examination of our hearts and spirits whether they be broken or no; 
II. Examination.  that so we may discover whether they be the grateful 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 stress of our Comfort will peculiarly lean upon this basis of penitential brokenness; 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 David's was.  
But how may we discover whether our hearts and spirits be truly broken and contrite? Answ. Principally 2. ways,  
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, ofttimes a man is known by his Companions, more than by his own Conditions. All the graces of the spirit are spiritually concatenated and linked together: but some graces being more peculiarly homogeneal and near of kin to one another, are more immediately coupled and associated, and such do mutually descry and discover one another.  
Now these are the usual and famliiar Companions of true brokenness of spirit, and tenderness of heart, viz.  
1. A Spirit of Prayer and Supplication. A broken spirit is 
1.  a praying spirit, they usually go together, they are promised together, I will pour— 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 prodigal son 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 Christ's 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 wrestle with his heavenly father, the Apostle saith, he offered up Prayers and Supplications with strong crying and tears, Heb. 5. 7. Some writings cannot be read but in water, and those Petitions of believers which are indicted by the spirit with sobs and groans, and swimming along towards God in streams of tears, how legible and available are they with God? The spirit itself helpeth our infirmities.— See Rom. 8. 26. No spirit can sigh and groan, can weep and mourn, can tug and wrestle with God like a broken spirit. Such a spirit, not so much prays to God, as powers out itself, and all its desires into the bosom of God. See Psal. 102. Title of the Psal. Such a spirit prays importunately, pathetically, powerfuly: of all frames of soul, this melting broken frame of spirit is 
z Oratio justi clavis est coeli, ascendit piaecatio, & descendit dei misera●●o. ●…etus cuiùs audit quam voces. August. Ser●…. 226. de Temp.  most ingenuous eloquent and potent in prayer, fetches arguments from the best to picks, God's nature, Christ's merit, Covenant, promises, &c. fills itself full of them as a vessel 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 thyself o Christian, where is thy Spirit of Supplication? Where those mighty unutterable groans and desires? where those wrestlings, &c. dost thou not know what a spirit of prayer means? neither dost thou know what a broken spirit means.  
2. Humility. A broken spirit is an humble spirit, low in 
2.  its own eyes, thinks worse of itself then of any others, or then any others can think of it; can prefer the meanest Saint before itself, counting itself the least of Saints, if a Saint at all, &c. But to this man will I look, even to him that is poor, and of a contrite spirit— Isai. 66. 2, Poverty of spirit and brokenness of spirit, are familiar companions. Again God saith— I dwell in the high and holy 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-ful spirit is very inconsistent with a broken spirit, the Angel of the Church that proudly bragged, that he was rich, and increased with goods, and had need of no thing; was as far from brokenness of heart, as he was from apprehensiveness of his own misery, not knowing that he was wretched and miserable and poor and blind and naked, Rev. 3. 17. Where now is thine humility and spiritual poverty? if thou be'st hardened in spiritual pride, self-conceit, &c. how should a broken spirit lodge in thy breast?  
3. Love to Jesus Christ. A broken spirit is a tender affectionate loving spirit, and the love of such a spirit flames out 
3.  most ardently towards Christ. Oh it entirely loves Christ, that loved it, prayed for it, bled for it, died for it, and washed it from its sin in his own blood, Gal. 2. 20. Rev. 1. 5. how it esteems, 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 there's none that I can desire besides thee?— All things are but loss and dung to the winning of Christ, Phil. 3. one Christ is worth ten thousand worlds, &c. See how strong the love of that penitent brokenhearted woman was to Christ. Her bathing his feet in her tears, wiping them with her hairs, kissing them with her mouth, and anointing them with costly ointment, palpably proclaim her love to Christ, and Christ himself testifies, that she loved much, Luk. 7. 37. 38. 44. to 49. she could not choose, for Christ had loved her much; he forgave her her sins which were many, and she gave him her affections and tears 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 there's much of Christ in the broken heart: how then can a broken heart choose but be endeared to Christ? As the soaking April showers make the fields send forth a sweet smell, or as the bruising of camomile makes it the more fragrantly odoriferous: so Christ softening and bruising the heart, makes the heart express 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 brokenness in thine heart.  
4. Obedience. A broken spirit is a dutiful tractable obediential 
4.  spirit. Thus these two are coupled together,— And I will give them an heart of flesh, (there's brokenness of spirit) That they may walk in my Statutes and keep mine Ordinances and do them, (there's obedience associated to brokenness of heart,) Ezek. 11. 19, 20. and the like Ezek. 36. 26, 27. softened wax will receive any impression; melted mettle will run into any mould: thus a melted softened 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 he 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 ourselves 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 dutiful compliance with God's commands: can say as 
a Da quod jubes, & jube quod vis. August. Conses. 1. l. 1. c. 13.  Augustine, Lord give me ability to do what thou commandest, and then command me whatsoever thou pleasest. Hast thou such a flexible dutiful 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. Hardened Pharaoh professed, he would not let Israel go, Exod. 5. 2. Hard-hearted Manasses and the people would not harken to God's messages, 2 Chron. 33. 10. The stubborn and stony spirited Jews, tell Jeremiah plainly, As for the word that thou hast spoken to us in the name of the Lord, we will not hearken unto thee: but we will certainly do whatsoever thing goeth forth out of our own mouth,— Jer. 44. 16, 17.  
2. By the Adjuncts or Properties of a truly penitential broken spirit, we may further discover whether our spirits be broken, and thereupon the grateful 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, 
1.  especially for the public abounding sins of the times wherein it lives. A soft heart is like the moist elements water and air, which are very hardly kept in and contained within their own bounds; it satisfies not itself only within the bounds of its own sins to lament them, but runs abroad also in lamentations for others. This as 
b Pia est ista tristitia, & si dici potest, beata miseria, vitiis alienis tribulari non implicari: dolore contrahi, amore non attrahi, &c. August. Ep. 545.  Augustine expresseth it, is pia tristitia, & beata miseria, i. e. A pious sorrow, and blessed misery to be afflicted for, not to be entangled with others vices, &c. Thus that Phoenix-King Josiah's heart was tender, and he mourned and wept and rent his clothes for the sins of the land. 2 Chron. 34. King David was a man after God's own 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 again, 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 himself before God, he rent his clothes, and wept before the Lord. David expresseth his grief, horror, and rivers of tears, and both for others sins. Here, Right Honourable, you may see in these two gracious Kings, that it's a beam of true honour 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 itself 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 grief, thy horror, thy sighs, thy cries, thy rivers of tears in secret? &c.  
2. A broken spirit hath clearest and saddest apprehensions of 
2.  its own sinfulness; if others sins be motes, it's own are beams; if others be molehills its own are apprehended as mountains. The sins of others are bitter, but its own sins are very 
c Poenitentiam ce●…m non facit, nisi odium peccati, & amor Dei. Quando sic poenites, ut tibi an●…rum sapiat in animo, quod antè dulce fuit in vitâ: & quod te p●iùs oblectabat in corpore, ipsum t●… c●uciat in mente, jam tunc bene ingemi●cis, & dicis ad Deum, Tibi solipeccavi Aug. Ser. 3. de Nat. Dom.  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 mere rendezvous, sink, Sodom and Hell of all sin: original sin being seminally, potentially and dispositively, all sins; consequently all imaginations thoughts words works in that state only evil 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 only innumerable swarms of errors, infirmities, &c. and that in the best and most spiritual duties do surround them, but too often gross lapses overturn them. These things sadly pondered, deeply wound and perplex broken spirits; so that they are pricked in their hearts, Act. 2. 36. they mourn, and are in bitterness, Zech. 12. 10, 11. Their very bones are as it were broken, Psal. 51. and they dolefully groan 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 sorrows do they pour out before the Lord. 
c Saepe quod torpentes latuit, flentibus innotescit: & a●●licta mens certius invent malum quod fecerat, & reatum suum cujus secura non me●…t, hunc in se commota deprehendit. Greg lib. 8. Moral.  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 egg is crushed, it breaketh out into a viper, Isai. 59 5. the viper formerly hid and undiscovered, then appears: Thus when the carnal heart is crushed and bruised, than the toads, snakes, vipers and vermin of sin are evidenced, which till then were not imagined to be there. Philosophers have a maxim, grave non gravitat proprio loco, An heavy thing is not felt heavy in its own place, as water in the sea; but a little of that water out of its proper place is more heavy than can be borne: whilst the heart is in its hard sinful state, it's in its element, in its own natural place, sin is no burden: but when the heart becomes spiritually broken for sin, and is taken out of its natural condition, than the insupportable load of sin is felt with a witness. Consider, is all sin bitter, thine own sin most bitter: dost thou cast first stone at thyself? &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 
3.  good a God, so sweet a Saviour, oh how this kills a broken spirit! this stabbed David to the heart above all other consideratious, that he 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 uncleanness: against his own body, the Temple of the holy Ghost, by defiling it? 1 Cor. 6. 18. 19 and against the honour of Religion, scandalising God's 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 show where the pinch of his grief principally lay; it went most of all to his heart that he had fined against such a God. And when the Jews shall be reimplanted into their own stock, This shall most deeply pierce them, that they did so cruelly and causelessly pierce Christ. This shall bring them to mourn as for an only son, to be in bitterness 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 fear, shame or punishment for sin: but nothing more melts a broken spirit then that it hath sinned against such matchless● love, spurned against melting bowels, and offended against such precious blood of such a Saviour: oh how it's pricked with Christ's crown of thorns, how it bleeds over Christ's bleeding wounds, and for its tearing open Christ's side and heart, how it could tear its self in pieces!  
4. A broken spirit trembleth at God's word, and at God's Rod: 
4.  when God speaks, and when God strikes.  
At God's Word the broken spirit trembleth. But to this man will I look, even to him that is poor 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 Nihil formidabilius est, quam non formidare dei minas. Basil. d● Spiritu Sanct.  Threats, lest he should despise them, and involve himself in them: at the Commands, lest he should disobey and violate them, &c. oh there's enough in the word of divine Majesty power and authority to make a giant's heart to quake. Felix the governor trembled before Paul preaching of judgement, &c. and Paul at that time but a poor Prisoner in chains, Act. 24, 25. Did Felix tremble slavishly? how much more do the contrire spirits tremble f●lially. They that despise, scorn, oppose, blaspheme the word of God, how far are they from true penitential Contrition?  
At God's Rod also the contrite spirit quakes. How did the repenting people of God in Ezra's days, Tremble because of the great rain? Ezr. 10. 9 and this is the judgement 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 only at the plague of waters itself 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 God's Rod, how did good Josiah's heart melt when God's 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 real Reformation. Upon 
5.  reformation both private and public, as his place requires and as opportunity is afforded.  
Privately, A broken spirit is studious to reform itself, to embrace a new course of life, which (as 
e Optima poe●…entia nova vita. Luth.  Luther observes) is the best Repentance. The prodigal humbled, reforms, goes to his father, bewails and forsakes his former lewdness, Luk. 15. Saul humbled by the mighty hand of Christ at his Conversion, presently reforms, gives over persecuting of the Saints, and straightway preached Christ in the Synagogues, that he is the son of God, Act. 9 20. After Peter's heart was broken, and he had wept bitterly for his shameful denial of his Master, Mat. 26. 75. Luk. 22. 62. he so reformed himself in this particular, that we never after read that he relapsed into the same sin, yea we read our saviour's Prophecy of him that he should glorify God by being himself crucified for Christ and his Truth, Joh. 21. 18.  
publicly; A broken spirit is desirous also to reform 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 personal, but did proceed to public Reformation in the kingdom and Church wherein they lived. Thus Ezra hearing of the sins of the people of the land and of the Princes by unlawful marriages with the Heathens, rent his garment and mantle, and plucked off the hair of his head and of his beard, and sat down astonied, Ezr. 9 1, 2, 3. (here are notable symptoms 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 swear to God to do it, and after took 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 people's sins, he sets presently and vigorously upon public Reformation, makes the Law of God be publicly read, enters into Covenant with God to keep his commandments and his Testimonies and his Statutes with all his heart, & with all his soul,— caused all that were present in Jerusalem and Benjamin to stand to it— took away all the abominations out of all the countries 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 days 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 wickedness, 2 Chron. 33. 2. to 11.) when in his affliction his heart was broken, so that he besought the Lord his God, and humbled himself greatly before the God of his Fathers,— Even then this Mannasses set upon public Reformation; for, he took 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 Jerusalem, 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 himself had erected, 2. restored the pure worship of God, which himself destroyed, and 3. commanded Judah to serve the Lord God of Israel: who could have expected such a Reformation from Manasses? his humbled spirit could not choose but reform. Then what Church and State need despair of Reformation, if the Lord would but thoroughly humble and break the hearts of Princes and Rulers, as he did Manasses?  
Right honourable, this in special concerns you, be pleased to consider these three ●amous Magistrates, how when their spirits were broken they speedily and se●iously testified the same in public Reformations: get you broken hearts like them, you will r●●orme 〈◊〉 them. It's true, you and the people have sworn and covenanted with God a public Reformation according to the Word of God, &c. And God hath honoured you to lay some foundations of Reformation, for which we bless 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 commonwealth groan under woeful oppression, injustice, and all manner of violence and wrong, as much, if not more than ever?— O hasten to save the poor kingdom from these destructive evils! But how doth the Church of God, not only groan, but even languish, faint and die continually under those cursed diseases of error heresy, blasphemy, licentiousness, divisions, disorder and confusion, horrid atheism, and all manner of profaneness? 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 soul, 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 we falling? should these things still pass on without control, what Religion shall we leave to our posterity? Can we redress these distempers? Ministers may preach, people may petition, and both may pray: but if you sit still, who are heirs of Restraint Judg. 18. 7. who bear the sword, and should not bear the sword in vain; Rom. 13. where shall we have healing? you have power to hinder, you have sworn to extirpate these evils, 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 Eli's sons, They have made themselves vile, but you restrained them not; you know it's an old maxim in Divinity, Qui cùm possit, non prohibet, jubet. He that can, but doth not hinder evil, commandeth it. God forbid you should contract such guilt upon yourselves; Besides these evils to be removed, are there not many necessary parts of Reformation wanting? as the public 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 brokenhearted 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 
III. Exhortation.  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 Sacri●ices of God; these he will not despise, but without these all your Prof●ssions, Prayers, Duties, &c. will be utterly rejected.  
But how shall we get and keep broken Spirits? hic labour, hoc opus est. Here's the difficulty. 
1.   
Answ. A broken spirit may be obtained and maintained.  
1. By a due dependence upon God alone in Jesus Christ for a broken spirit, without God and Christ, thou canst not break thine own heart, nor can all the world do it for thee, thou Mayst as well 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 brokenness. Only God gives repentance, 2 Tim. 2. 25. only God that made the heart, can melt and mend the heart. It's his sole prerogative, both to take away the heart of stone, and to give an heart of flesh, Ezek. 11. 19 and 36. 26. 1. God can enlighten and convince the heart of its own hardness: 2. God can subdue and remove the heart's stoniness. 3. God can infuse an habitual supernatural tenderness and 4. God can draw forth that habit into actual relentings upon all good occasions; this is his method. God alone can do all in this matter, rely only on him for it, as the sole author of it.  
2. By a dutiful attendance upon God's word in the powerful 
2.  Ministry of it: This is most quick and powerful and sharper than any two edged sword, piercing even to the dividing asunder of soul and spirit,— Heb. 4. 12. Are our heart's iron? the word is as fire, to ●o●●en and melt the iron: are our heart's stone? the word is as an hammer to break the rock in pieces, Jer. 23. 29. This instrumentally made King Josiah's heart tender, 2 Chron. 34. 19 27. This made the returned exiles to weep, Neh. 8. 9 This pricked Peter's hearers in their hearts, Act. 2. ●6. oh wait upon this word of God with a lively heart-searching Ministry; oh tremble at this mighty working word of God, that can through God make an hard heart soft, and keep a soft heart tender.  
3. By a frequent and serious consideration of our own and others 
3.  sias. Others sins may break our hearts, as it is clear in the case of Josiah, 2 Chron. 34. 19, &c. of David, Psal. 119, 53. 158. 136. of Ezra Ezr. 9 1, 2, 3, 4, 5. and of those Mourners, Ezek. 9 4. But our own sins may even grind our hearts to powder, as appears here in David, Psal. 51. 3, 4. 8. my sin is ever before me— against thee, thee only have I sinned— that the bones which thou hast broken— as in the prodigal, Luk. 15. 18. 19 as in those Jews, Zech. 12. 10, 11, 12, &c. man's sin makes the whole Creation groan, as under a load ready to break its back, Rom. 8. 22. and shall not man's own spirit groan, and his own heart break under the pressure of his own iniquities? In what words shall I a little represent the sins of England, and the sins of your own souls unto you for the actual mollifying of your hearts?  
Think what sin is, it is the transgression of the Law, 1 Joh. 3. 4. the death of the soul, Eph. 〈◊〉. 1. the fruits of the flesh, Gal. 5. 19 the works of the devil, 1 Joh. 2. 8. and utter abomination to God, Pro. 26. 25. Sin is so foul and filthy, that the filth under the nails and arm-holes 
f {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}—  Jam. 1. 21. the vomit of a dog, the mire of a swine, 2 Pet. 2. 22. the poison of serpents Rom. 3. 13. the spots of Leopards, and the skin of black moors, Jer. 13. 23. the putrefaction and deadly stink of opened sepulchers, Rom. 3. 13. and basest 
g {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}—  excrements themselves, Jam. 1▪ 2●. are the similitudes wherein the holy Ghost sets it out to us. Sin is the inlet of death and all misery, Rom. 5. 12. worse than the devil, for sin made him a Devil: and the very hell of Hell.  
Think against whom sin is committed. Against God blessed for ever, infinitely pure and cannot look upon it, Heb. 1. 13. just and will not clear the guilty, Ex. 34. 7. Omniscient, knows all sin fully; omnipotent, can crush all sinners eternally. He fashioned thee curiously, he hath provided for thee plentifully, hath given Christ his own Son to redeem and save thee to the uttermost, hath loved thee freely, hath always been doing thee good, never did thee harm: and against him thou hast offended, oh how this wounded David, Psal. 51. Against Christ also thou sinnest, who became man, yea a man of sorrows; yea a worm rather than a man for thee; who was tempted, betrayed, scorned, abused, bruised, wounded for thee; who prayed, sighed, sorrowed, sweat drops of blood, and poured out his soul to death for thee; who loved thee and washed thee from thy sins in his own blood, Rev. 1. 5. how should this make thee mourn, Zech. 12. 10, 11, 12. yea against the Spirit, that convinceth, illuminateth, adopteth, Sanctifieth, s●aleth, comforteth & dwelleth in thee. Is this thy kindness to thy God? d●est thou thus requite the Lord oh foolish person and unwise?  
Think by whom sin is acted, by them that are to God but as worms, moths, grasshoppers, as the dust of the balance, as nothing, as chaff before the wind, as stubble before the consuming fire: your sins hurt not God, but yourselves. If you be holy, what do you to him? if sinful, what do you against him? Job 35. 6.  
Think how your sins, England's sins are aggravated; being beyond sins of Sodom, Samaria, Jerusalem; because against greater light, mercies, means, ordinances, than ever they enjoyed against promises and threats, kindnesses and judgements, the patience of God, wonderful deliverances, and a glorious gospel. How should such consideration as these even break the soul in pieces!  
4. By a prudent laying to heart of God's judgements inflicted. 
4.  This may be a means of softening a stony heart, when perhaps the word will not penetrate. Manasses that would not harken to God's word, yet melted in his chains, humbled himself greatly, 2 Chron. 33. 12. How did the people tremble at the great rain? Ezr. 10. 9 God implies that his judgements will make the uncircumcised hearts be humbled, and accept the punishment, Levit. 26. 41. and bring people to know the plague in their own heart, 1 King. 8. 38. Consider now how God hath plagued England with his judgements and let your hearts be broken for England and yourselves therein.  
Think what variety of judgements are upon the Land. The Pestilence hath slain thousands: the sword ten thousands. The immoderate rain for these divers months hindering seedtime with some, or washing seed sown out of the ground, with others; and so threatening a famine. The murrain among horses and cattle in some places (as is credibly reported,) and which is heavier than all, the spirit of error and heresy that spreads and frets among us as a Gangrene; so many being given up to strong delusion to believe a lie, 2 Thes. 2. 11. how are these judgements concatenated together, and pursue one another as Jobs messengers, and the billows of the Sea? and God's hand is stretched out still.  
Think of the impartiality of God's judgements upon us. No degree, sex or age hath been spared. King and subject, Nobles and ignoble, Magistrates, Ministers, high and low, rich and poor all have tasted of God's severity.  
Think of God's wrath and displeasure that discovers itself in all, his frown more heavy than the frowns of all the world, if he look but upon the earth, it trembleth, if he touch the hills, they smoke, Psal. 104. 32. & shall not we tremble when he is angry?  
Think of England's sins deserving all these and worse, these shafts that fall upon our heads we first shot up against heaven ourselves, nay it's the Lord's mercies that England is not consumed, as Jerusalem said of herself, Lam. 3. 22.  
Oh, how is Truth, Peace, Union among Brethren, health and our many comforts broken? and shall our hard hearts only remain unbroken?  
5. Finally, by deliberate Contemplations upon God's mercies to 
5.  England and to us. The love, kindness and mercies of God to man, are wont to thaw and melt men's hearts for their unkindnesses to God, hence Ezra labours so to break his own and his people's 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 yourselves▪ personal mercies. Parliament mercies, kingdom mercies.  
What comfort doth this doctrine afford to all truly broken spirits and contrite hearts! These are God's Sacrifices, these God 
IV. Consola●ion.  will not despise, and then▪ who shall despise them?  
Such 〈…〉 God prefers beyond all legal Sacrifices, Psal. 51. 16. 17. 2. Beyond all pharisaical duties and perfections, Luk 18▪ 3. to such he hath most favourable respect, Isai 66. 2. ●…4. of such he is the peculiar physician, 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, happiness and heaven itself ●o dwell also. Thrice happy hea●●s that are thus grateful unto God.  
FINIS.