CORDIFRAGIUM, OR, THE SACRIFICE OF A Broken Heart, Opened, Offered, Owned, and Honoured.  
Presented in a SERMON At St Paul's London, November 25. 1660.  
By Francis Walsall D. D. Chaplain to his Majesty, and Prebendary of St. Peter's Westminster.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Rabbi David Kimchi, in Psalm 51.  
LONDON, Printed by Abraham Miller, for John Shirley, at the Golden Pelican in little Britain. 1660.   

Brown Mayor, Martis 27ᵒ die Novembris 1660, Annoque Reg. Caroli, etc. 12ᵒ.  
IT is Ordered that Dr Walsall be from this Court desired to Print his Sermon at St. Paul's, on the last Lords, day, before the Lord Maior and Aldermen of this City.  
Weld.   

To the Right Honourable Sr Richard Browne Knight & Baronett, Lord Mayor of the City of LONDON. WILLIAM BOLTON, AND William Peake Esquires Sheriffs: ALL The Aldermen, and all the other Officers of that Great and Noble Body.  
My Lord,  
GOD hath shed such a Glory upon the Success of your Undertake, for the best of Kings and Causes, (for like your famous Predecessor Wallworth, you did not only stab the Rebels, but gave the death's wound to Rebellion itself) as hath ravished me into such a high and passionate veneration of your Lordship's Person and Parts as well as Place and Power, that I think it little less than a sin to think the least of your desires less than Commands, as appears not only in Preaching this Sacrifice, but Sacrificing this Preaching by Printing this broken Discourse of a broken heart; setting it up as a mark to be shot at with Basilisks eyes, and shot through with Adder's tongues, which are like to do the more sudden execution, because it comes so weak into the world, being by your Lordships command delivered before its time; it is abortive, though not stillborn, and therefore there had been no great miscarriage, if it had died as soon as it was born. The truth is, my Lord, it was a due debt to, and designed for St. Peter's Westminster (to which I own all my little parts and greatest pains) so that I did but rob Peter to pay Paul, in Preaching it to you; as a punishment of which guilt, I might justly fear a severer sentence from your Bench, then that it should be judged to be pressed to Life. But since your Lordship and your Court will have it so, be it so, let it live, let it live, by, and for, and in, and with, and within, and without you and them, that is in your lives. The life of the Sermon is the Sermon of the life: we may Preach well, but it is you that must make the good Sermons, by making the Sermons good, by Preaching the use of our Doctrine in your Lives. Then are Sermons delivered to the hearers in a Gospel-way, when 
Rom. 6. 17.  the hearers are delivered to (or into) the Sermons. This is the sense of the Apostle, Ye have obeyed from the heart that form of Doctrine which was delivered to you: it is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to which ye were delivered. The 
Cornelius Agrippa in Occultâ Philosophiâ.  Hebrew Doctors say, that there is a stone in every man, which they call Luz, of such an unpenetrable, indissoluble hardness, that it dastards and defies the fury and force of all the Elements, as being the Garrison, that defends the being of the Individuum; its immortal seed, and the life out of which man springs up again in his entire nature to the harvest of the Resurrection: and the Poet signs, we are made of stones, Ind genus durum sumus—. This is the Constitution of every natural man; and those that be still in their puris; or rather impuris naturalibus, in their natural hardness of heart, I know will not like a Discourse of a broken heart, because they are not like it: for likeness breeds liking: and they are not like it: at least they are not it, that is, broken hearted, and they that are whole, as they need not, so they care not for the Physician—. Whereas to those whose hearts were broken before this Sermon, or by it, it will be as pleasing a service to their eyes, as to their ears, and to both, as a broken heart is a pleasing sacrifice to God. But be it what it will, what ever it is, it is your Lordships, for not only the season, but the Subject of this Discourse owes itself wholly to your Lordship: For I had pitched upon another Theme that had spoke more home, and more handsome to the Times, had I not been taken off by your Lordship's Officer, intimating your desire not to meddle with Government, etc. I must needs say, it was a sharp Sarcasme of Luther to his querulous and critical Melancthon, Desinat Philippus esse Rex mundi, Let God, and those that govern the world under him, alone with governing the world under them; and it was a great truth, though spoken by him, that was the eldest Son of the Father of lies, that deified Swine Mahomet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is his own Master of the works, that is eminently the Reiglement of the world, and therefore the same Impostor calls God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominus Mundi, and yet the same God hath given a large Commission to his Ambassadors in Cases where the Laws of man are built upon, or built up to the Laws of God, as all should be. But I will not swell an Epistle into a Treatise on that Subject; it is enough, that your Lordship sees I did comply with your desires in it, even though the times were so happily fruitful, as to afford a large crop of excellent matter, that would prodesse & delectare, to entertain you with profit and pleasure in the blessed change of Government, from the worst of Tyrants, to the best of Princes: And I the rather chose to resolve myself into the obedience of your Lordships dictates, because the last piece I Printed was, The Bowing the Hearts of Subjects to their Sovereign, and I could hardly do less (since it did not go before it) than follow it, with Breaking the heart in sacrifice to God: For that heart is never sweetly bowed in subjection to the King, that is not savingly broken in sacrifice to God.  
Your Lordship hath the honour of aeternizing your name, by being an Active Instrument in digging the Church and State from under those heaps of Ruin and Rubbish, the Ambition and Covetousness of a Popular Tyranny, had long buried them under, in the blessed Restoring of his Sacred Majesty to his Suffering Subjects, for which Generations to come shall bless your memory. Go on, my Lord, go on to plant whole Groves of Laurel, to crown yourself, your City, your Posterity with unperishable glories, by a Generous and Charitable Reflection upon that Aged heap of Ruins, once the wonder of the world, and the Crown of this Queen of Islands, I mean the Church of St. Paul, in a Canton of which this Sermon was delivered to you. When I first came into that eminent Monument of Ancient Piety, (and Modern Impiety) for God's service and yours, though I may be easily imagined to have been so full of the great work I was to do, that I had little room to entertain other thoughts; yet I must ingenuously confess, that sadding Object (which looked like the Picture and Emblem of the Church of England, in its late ruinous posture) broke through all my other notions (that were then upon wing and fluttered to get out) and stormed my hear●, till at length it retreated to my eyes, and went out where it came in with a wet Prayer in David's language, Psalm 102. 13, 14. Arise o Lord and have mercy upon Zion, for the time is come that thou have mercy upon her, yea the set time is come, and why? thy servants think upon her stones, and it pities them to see her in the dust. Pardon my Zeal (my Lord) if it swallow down my Discretion, it is for the House of God, and that eat up David and the Son of David: I own my Birth and Breeding to the Neighbourhood of that Mother-Church (to me in a more eminent way) I have many precious Pawns deposited under her dear walls, besides my living Relations, that I must say with David, For my Brethren and 
Psalm 122. 8.  Companions sake I wish thee prosperity: And so I know doth your Lordship, and let the world know it too, by a seasonable lending your successful hand to raise up our Aged Mother out of the Dust. It is a labour worthy such a Hercules to purge that Augaean Stable, it is sad to call it so, but it was so, and blessed be God we may say it was so. You know when a Den of Thiefs made it a Stable for Horses: and so or worse they would have used all our Churches: They would have destroyed all the Houses of God in the Land, destroyed them at least from being any longer Houses of God, at least these Mother-Churches, to spoil the breed, and to that end they said, let us take the Houses of God in possession, they said, that is, it was resolved upon the Question: but God repealed their Act (if it be worth that name) and turned their Ordinance upon themselves, and as it follows there, made them like a wheel, turned it from Regno to sum 
Ps●l. 83. 12, 13.  sine Regno. And who knows but that as God hath been pleased to honour you with a great part in this glorious work of Restoring the King to his House, but that it is intended by it, to prompt you to restore God to his House, the House of God to the God of the House. Let me say to your Lordship as Mordecay said to Esther, who knows whether thou art come to this honour for such a time as this? Never was Lord Maior welcomed into his Office with more general alacrity and acclamations, which as they did loudly speak the good you had done, so they did lovingly bespeak the good they would have you do. And therefore let me be so bold to say to your Lordship as David did to his Son Solomon, 
1 Chron. 22. 16.  who was designed for such work, the building of the Temple, arise therefore and be doing, and the Lord shall be with thee. You cannot want encouragement, for besides that, the wishes of Prince and People concentre in it, God hath blest London with a prudent Bishop, cut out as it were for all manner of Church-work. Therefore I will say no more, but, that, when I see two such benign stars in conjunction and vertical over this great City, I cannot but prophesy (prognosticate is too fallible a term) great blessings, and I pray that I may be a true Prophet, as I am truly  
My Lord, Your Lordship's most humble Servant in the work of our great Master, Francis Walsall. Westminster, Jan. 1. 1660. Juxta Comput. Ecclesiae Anglis.   

ERRATA.  
PAge 1. in Margin, after Job 16. 14. add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confractione coram confractione, with one breach in the sight of another, like the waves of the Sea, one upon the neck of another, or like his own messengers of ill news, one upon the heels of another, p. 3. l. 15. against Gen. 15. 10. in the Margin add these Verses, 
Tunc piceae mactantur oves, prosectaque partim  
Pectora, per medios partim gerit obvius Idmon.  
Val▪ Flac. Arg. l. 2. Vid. plura in Analect. sacra doctissimi Doughteij nostri.  p. 8. line 15. r. foils, p. 10. l. 7. r. lies, p. 11. l. 15. r. broken into two pieces, p. 15▪ l. 22. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. l. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and ibib. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 18. in Marg. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 29. l. 12. after above, r. Gen. 7. 11. l. 13. r. deep, p. 34. l. 10. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 38. l. 2. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 38. l. 19 r. his grace is his meal.   
PSAL. 51. 17. The Sacrifices of God are a broken spirit, a broken and contrite heart, O God thou wilt not despise. 
WE have had our share in broken and breaking Times, the Lord hath broken us, as Job saith, with 
Job. 16. 14▪  Breach upon Breach; every thing has been broken but that which should be, our hearts: and though we think we have now a clear Prospect into the end of our miseries, and the healing of our Breaches, by this miracle of mercy, the happy return of the sovereigning repairer of our Breaches, and restorer of paths to dwell in: 
Es. 58. 12. Jer. 14. 19  yet we have heard of those that looked for healing, and behold trouble. Whether the great Physician will at this time make a thorough cure of our ruptures I cannot divine, but yet I may safely as sadly say, if he do not, we may thank ourselves for it, we may thank our own thanklessness; if we be any more broken, it is because we are no more broken; as we have been broken so much, because we have not been broken enough, we still want this Breaking in the Text, Heart-breaking: for all our other outward break, we are heart-wholl still (as we use to say) our hearts are not broken, our hearts are indeed sadly divided, but not savingly broken: we are not broken for sin, we are not broken from sin; but like the smith's anvil we are rather hardened than broken by all our strokes, we are word-proofe, and sword-proofe; we neither hear the rod of the Word, nor the Word of the rod; we laugh under the rod and the proud flesh grows under the Sword; we are not so much as pricked at the heart, if we were, we should be in their posture, Act. 2. 37. When they were pricked at the heart they said unto Peter, and the rest of the Apostles, men and brothers what shall we do? But do we so? surely no; we do not so because we are not so; were our hearts truly and thoroughly broken we would make more haste to the great Physician who is only able to bind up the broken heart, who healeth the broken in heart and giveth 
Ps. 1ST. 30.  them medicine to heal their sickness. But I will not anticipat an application with a preface: only give me leave to breath out a short ejaculation, and so to our work: the Lord give us broken hearts, break us that we may be broken; and break us that we may not be broken, and give us contrite spirits that we be not reserved to fall under the weight of that sad and ancient Porphesie Conterendj— 
* Polychr●●icon  that we may be contriti, that we be not Conterendi.— But to the words Beza. (and our learned Fuller approves his judgement) says that the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Fulleri miscell. p. 224. lib. 3. 2 Tim. 2. 15.  rightly dividing the word of truth, is a metaphor that alludes to the Priests dividing the Sacrifices under the Law, and probably enough, because in preaching the word the Minister chooseth and singles out a particular Text out of all the ●●ock of Scripture to be consecrated for that use as a Sacrifice, by dividing it part for God, and part for his people, and to the people their due share in their due season: therefore the business of my Text being Sacrifices, I shall open it as they used to open the Sacrifices under the Law, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the meaning of St Paul's, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 4. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. All things are naked and open (so we read it) but it is rather opened as they used to open the Sacrifices of the Law, through the middle, from the neck downward, as we see it cleared in the practice of Abraham. Gen. 15. 10. And he took the Sacrifices and divide them in the midst, and laid each piece one against another, and this beareth a huge proportion with our Text: for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an iron sinew in theneck, and a stone in the heart speak the same thing in Scripture, and must be both alike Sacrificed and broken: so shall I Sacrifice my Text by so breaking of it, that is just in the midst, into two parts, and lay the the parts one against another thus.  
The two parts are. 1. Sacrifices offered. 2. Sacrifices owned and honoured.  
1. Sacrifices offered; the Sacrifices of God, that is offered to God, are a broken spirit and a contrite heart.  
2. Sacrifices owned and honoured a broken heart and contrite spirit (for I must put both into both) God will not despise.  
1. Sacrifices offered, the Sacrifices offered to God, a broken spirit, and a broken and contrite heart: here are two participles in the Hebrew which make two weighty Epithets upon which lies the whole stress and burden of the Text, and they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one signifies to break whole things all of a piece, and the other signifies to break hard things all to pieces, that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word of a higher strain, to break a thing to powder. So Psal. 94. 5. They break in pieces thy people, O Lord, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So Job 19 2. How long will ye vex my soul and break me in pieces with words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Atteretis me, will ye grind me to powder? So that put both together and you have here Heart, a whole Heart broken in pieces, and a Heart, a hard Heart beaten to powder: things must be whole or they cannot be broken to pieces; and they must be hard, or they cannot be beaten to powder: so that this breaking, this beating speaks violence, the macerations and martyrizations of repentance, that holy violence, and force that Heaven is taken with. Therefore a Heart so used is called a broken and a contrite heart. Thus it signifies a soul truly humbled, beaten, and broken and ground to powder; in this sense it is applied to Christ, Es. 53. 10. Yet it pleased the Lord to bruise him, he hath put him to grief, the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to break him in pieces; thus in the same sense you find contrite and humble put together twice in one Text, Es. 57 15. For thus saith the high and lofty one that inhabits eternity, whose name is holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit to revive the spirit of the humble and to revive the spirit of the contrite ones: A broken heart than is a spirit duly and deeply humbled under the sense of sin for the School gives a distinction between Attrition: and Contrition: the object of Attrition is the evil of punishment▪ but the object Contrition is the evil of sin. So that a broken heart is a heart bleeding under the sight and sense of, and sorrow for sin.  
2. Part is the Sacrifices owned and honoured, and to this you rise in state by three steps. 1. Sacrifices. 2. Sacrifices of God. 3. Such Sacrifices as God will not despise.  
1. Sacrifices in the Plural Number, all Sacrifices, as if all other sacrifices were either nothing at all to this, or without this, or all in all in this, of a broken heart: when we beat or break hard things into minute parts or powder, we call it the flower of it: a broken heart is slos cordis the flower of the heart and that is the Flower of all Sacrifices, and the finer the flower (that is the more beaten or broken) the fit offering for God. Thus truly pulvis sanctus, is pulvis cardia●us, the Heart powder is the holy powder. Besides the ordinary Frankincense for common uses, the finest and fittest for God's 
Rev. 2 17. 1 Pet. 3. 41.  service and sacrifices; the Physicians call Manna thuris, the Broken and Contrite heart is Manna cordis, the Hidden Manna of the Hidden man of the heart: the Broken heart is not only for all services, but for all Sacrifices, nay is all Sacrifices. Every rag, every shiver, every grain, every atom of the Broken Heart is a whole  offering, nay a hecatomb of Sacrifices.  
2. The satcrifices of God, it is a frequent Scripture-phrase to raise the price of things of excellence and eminence above others by adding the name of God to them, as the waters of God, the mountain of God, the Cedars of God, and so here the Sacrifices of God, that is, the most excellent sacrifices. We have it in the new Testament, The Peace of God, that is, such a Peace as does not only pass other Peace's, but all understanding Phil. 4. 7. But I conceive there is more in it than so, the sacrifices of God that is, the sacrifices that God does most own and honour and is most interested in: as if he had said, all other sacrifices are but the sacrifices of men: Bullocks and Rams, Sheep and Goats: Turtles and Pigeons; Beasts and Birds; Fruits and Flowers; these were but the sacrifices of men; but my son give me thy heart sais God, that is the 
Prov. 23. 26.  sacrifice he only delights in: all the rest without this are an abomination to him; these alone are the Sacrifices of God, for here as he did to Abraham, God 
Ezek. 36. 26.  himself provides the Sacrifice for himself, for he alone that is the heart-maker is the heart-breaker: it is God's prerogative royal to take out the heart of stone and put in a heart of flesh: it is no wonder if he licks his own choice and accepts what himself provides. He is the feast, the guest, the welcome, and therefore, sure, he will not despise his own cheer, and than is thet  
3d Step by which we rise to Gods owning and honouring these sacrifices; that God will not despise them.  
You will say this is but a very thin and low and slight way of honouring a thing not to despise it.  
Sol. I answer that under this lower phrase of owning them, that God will not despise them, is to be understood God's choicest way of accepting and honouring them in the highest degree, as if he had said as the Apostle says of that other sacrifice of doing good and distributing. Heb, 13. 16. With such sacrifices God is well pleased, so v. 17. The same chapped. Obey them that have the Rule over you. etc. For it is profitable for you: this is but a short expression, and reaches not home to the Apostles meaning; for according to his own Doctrine it is not only profitable to do it, but it is damnable not to do it, because it is to be done for Christ's sake and conscience sake: so 1 Thes. 5. 20. Despise not prophesying, here is our word again; the Apostles meaning here is that we should honour prophesying, though he says only despise it not, and though this Text in the lowest sense has been so long too much despised (even under high pretences of doing it honour (yet, certainly, he that would have honour and double Honour given to the Ministers for their works sake; would not have less given to the work itself. Thus these sacrifices God will not despise, that is God will accept them, own them, honour them above all other sacrifices in the world.  
The result of all these clearing of the sense is this, that a Broken heart is the most acceptable sacrifice to God, which he most own's most honours. A principle that needs improving more than proving, and therefore the wheels and hinges my discourse shall move upon shall be these four only.  
1. What a broken and a contrite heart is.  
2. Some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Characters or rules by which a man may be able to pass a judgement upon his heart, whether it be truly broken.  
3. Some whets to sharpen your desires and endeavours after a broken heart.  
4. Some arguments to quicken your Care and Caution that you give not over your pains, till you be sure the work is done; that when all is done, you be not deceived in this important duty.  
1. What is a broken and a contrite heart? and here because Contraria inter se posita magis elucescunt, Contraries are the best files to set off and to set out one another. I will pave my way to a Broken heart out of the qua●ry of a hard Heart: you may please to know then that there is a threefold hardness of heart.  
1. A natural. 2. An acquired. 3. A Judicial hardness of heart.  
1. A natural hardness of heart which every man brings into the world with him: we are all born Prodigies and Monsters with stones in our bosoms nether millstones in our hearts: thus the Apostle characters the Gentiles, Eph. 4. 18. Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their hearts, (so we read it) but it should be, because of the hardness of their hearts: so says the margin, and so should have said the Text, for, besides that blindness is understood, in the words before, having the understanding darkened, and the words following through the ignorance that is in them, is in the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Which very expression you have translated hardness of heart elsewhere. viz, Mark. 3. 5. Being grieved for the hardness of their hearts And yet it is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. And that it must be hardness and not blindness the derivation of the word speaks. For the Greeks derive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the stone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the nature of which is to harden by the sticking to of viscous and glutinous waters, as the stone hardens in the Reins and Bladder. And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies hardness, and is by a kind of catachrestical metaphor used for those tophi or hard swell, of purulent matter grown into a callous or brawny substance in the joints or Lungs, as Arist. tells us in his historia animalium and that (with all reverence to the memory of the learned Translators) this is not my Conjecture only, but the sense of the Spirit. I shall give you a Text where both these words are used in their proper sense distinctly, Joh. 12. 40. He hath blinded their eyes, and hardened their hearts, that they should not see with their eyes, nor understand with their hearts, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath blinded and he hath hardened. This is that natural hardness of heart which I am speaking off, not so much blindness as a Consequent and effect of it, a hardness that grows from blindness: it is hard as well as blind, nay hard because blind (to lap up both in one English word) it may be stone-blind, for it speaks an affected ignorance, blindness in spite of light and sight.  
2. There is an acquired hardness. Heb. 3. 13. lest any of you be hardened through the deceitfulness of sin. Sin cheats us into custom and custom out of conscience. Sin is like some waters that have a natural petrifying quality, and will harden any thing into stone that lays any time in them. Let a godly manly in any sin any time, neglect duty and give himself a lose to the world, and he shall see in how short a time a crust will grow over his heart, a scirrus upon his conscience; that will make him both unwilling to duty: and unwieldy in duty: his faith will take wind and be apt to taint when he keeps not close to God in duty: Delicata res est spiritus sanstus; the spirit of God is a dainty tender thing and soon snibbed; no marvel therefore if that heart be hard that has driven away the softening spirit.  
3. There is a judicial hardness of heart; a hardness that comes or rather is sent, upon the heart by the just judgement of God, to punish those other hardenesses: the Lord does many times turn (as it was reported whether true or false I know not) our hearts (as he did the people in Tripoli) into stone in judgement: as we see Es. 63. 17. O Lord why hast thou made us to err from thy ways, and hardened our hearts from thy fear? O this is the saddest of all judgements when God does (not only punish sin with sin, whip one sin with another, but) punish putrefaction with petrifaction by hardening us in sin steeling the conscience and brassing the countenance not only to continuance in sin; but confidence in sinning: O a seared conscience is a sealed condemnation.  
2. What is a Broken Heart then? that comes next having done with a hard one. When a thing is broken it is broken into some parts greater or lesser, more or fewer: what then is this Heart broken into? to give you all the little parts and Atoms, a broken heart is crumbled into, were a task as endless (and needless) as that Venus (in Apuleius) laid upon Psyche, to number and distinguish a heap of petit grains. Therefore I will only give you the prime leading parts, the lesser, inferior, and more subordinate only, as they offer themselves in our way.  
This broken Heart then is broken into pieces.  
1. Low thoughts of himself.  
2. High thoughts of God.  
These parts (to speak properly) though the heart be broken into, yet it is not made of: for as we say of a line, that it is divided into, not made of points; so this heart though broken into, is not made up of these pieces, as ingredients; they divide, not constitute; they do not make it, but rather speak it broken; for the blood of Christ alone is the Balm of Gilead, or rather the Gilead of Balm, that alone makes up a broken heart.  
1. Then what are these low thoughts of a man's self, into which it is broken? Here I shall b●g the favour of you to help me out a little with your fancy: the Prophet speaking of God Jer. 31. 18. Says I have heard Ephraim bemoaning himself thus. Suppose now you were behind the hanging, and heard Job, David, Peter, Paul, Augustin, Anselm, Jerom, Bernard, or any other humbled Saint of God, at his confession: what do you think, would such mortified souls, such broken hearts break out into? I will head a few short hints of a Broken Hearts, low thoughts of himself in seven broken sighs; thus.  
1. The Broken heart bleeds out a sigh over his emptiness of all good, in St Paul's complaint Rom. 7. 18. I know that in me (that is in my flesh) dwells no good thing. Strangers that are at a distance from me, and know me not, intus & in cute, or in cute only, my outside, only, may perhaps cry me up for Piety, parts, and pains; perhaps those that have any Relation or Obligation to me, may find out a pretty Inventory of goods in me to praise in their judgement. But O the Lord knows, and I know myself, and so would others too, did they know me as well as I do, or should, and (I thank God) would know myself, that there is no good in me, but that I desire to see and weep the evil that is in me: and that is his  
2. Sigh, not only that I am empty of all good, but full of all evil; and here he breaks out into lamentations, not only for all the evils that have broke out in him, but for the evils that lie hid and dormant in him, and may break out, his latent as well as his patent evils.  
1. For the ills that have appeared in him, O! says the Broken heart, the Devil could not suggest, nor the damned in hell commit worse evils than I have done; and here he lanches into that black sea of sin, and runs over those three bead-rolls of evils. Rom. 1. From verse 29. to the 32. 1 Cor. 6. 9 10. And that catalogue of the works of the flesh Gal. 5. from verse, 19 to the 21. I have sinned so and so and so. The Sun in Heaven doth not warm, nor the fire in hell doth not burn a more false, filthy, foul, base, debauched sinner than I am: God's mercy never saved, God's justice never damned a more unthankful, unfaithful, unfruitful, wretch than wretched I.  
2. For his latent evils, for his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 4. 2. The hidden things of dishonesty, or rather the hidden things of shame; so the Greek, and more properly; his secret sins, sins that are so hidden from the world, that they are almost hidden from himself, though he cannot with Caesar call every Soldier that fight's against his soul in this formidable Army, that quarters in his heart, by name: yet he has discovered a vast Army of corruption in ambush there, that makes him cry out upon that discovery with St Paul Rom. 7. 24. O wretched man that I am who shall deliver me from the body of this death? I have a body of sin in me; sin in a corporation, not only sin in arms, but sin in an Army, sin in a body, sin in a Garrison, sin in a strong hold; I have all the sins in the world in my base heart. Philosophy may flatter me that I have the seeds of all vertves in me, but I see that I have the seeds of all sins in me, even of that fearful sin against the holy Ghost: And that these sins have not broken out into open defiance against God and man, it is no thank to any goodness in me, but the goodness of God alone; it is nothing but the overruling power of God's grace that has kept me from being outwardly and openly, as vilely wicked as the basest, the beastlyest of sinners. O I am a den of wild beasts, a bed of Serpents, a cage of unclean Birds, a sink of sin: I am all toad, all beast, all Devil: and if God have caged up these birds, charmed these serpents, tied up these wild beasts that they have not broken out to the loathing of the world; I am beholding to the goodness of God, not only for that little good I have done, but for the great evils I have not done.  
3. He breathes a sigh, not only over his bondage to sin, but to the creatures: who was ever more ensnared with dotage on the creatures than I? how am I brought under the power of mean and low things; things which God has designed for no higher ends than to be helps and seasonings and sweetening of my Pilgrimage, as meats and drinks, relations, recreations. St Paul would not be so; he would not be brought under the power of any 1 Cor. 6. 12. But several creatures are Princes and Gods over me: and many times when I have been convinced of my duty to do the will of God, and have been willing and ready to do it, and even setting upon the work, these petty Divinities, these creature-deitys have exercised such a rugged Empire over my heart, that I durst not obey God, because I durst not disobey them, nay I have chosen rather to obey them than God: O what a slave has my Idolatry to a little painted flesh, or shining earth made me? It has not only unchristianed me, but unmaned me, befooled me, bebeasted me, bedrudged me, bedeviled me.  
4. He sighs out his unworthiness of any of God's deal with him: his unworthiness. 1. Of any mercy from God. 2. Of any relation to God. 3. Of any Correction by God.  
1 He sees his unworthiness of any God's mercies to him. Jacob breathes out the language of a broken heart. Gen. 32. 10. I am less than the least of thy mercies. q. d. I have done my best (that is) my worst to sin away thy mercies by sinning with, and against thy mercies; I have deserved that thou shouldest curse thy mercies and blast thy blessings to me, or take them from me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have lessened myself from thy mercies, and made myself unworthy of them: I am less than the least of all thy mercies. And yet thou art pleased to continue thy greatest to me: thy mercy is my miracle, that thou canst find in thy heart to do any good to a thing that is so bad, so base, so wretched as I am. Lord what is man that thou art mindful of him? Ps. 8. 4. It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wretched weak miserable man, so the word signifies, and I the most miserable of all men? Lord what am I miserable sinful I, that thou shouldest yet look upon me?  
2. He sees himself unworthy of any relation to God. Lord (says the broken heart) I pretend indeed to be thy child and that thou art my father: I say our father with them that understand it but 
Deut. 32. 5. Ge●. 37 32  little, but none deserves it less: O I profane that holy prayer of my Saviour: I blaspheme that gracious name, and blast that glorious Relation: I thy son? no; no, my sin is not the spot of thy children: is this thy son's coat that is besmeared and spotted with uncleanness, rolled in blood, parti-colored with schimes, sects, errors, heresy, divisions, anger, malice, slander, etc. The Spaniards that called themselves the sons of God, when they baptised whole shoals of Indians in their own blood, had as just a title to thy sonship as I: if I be thy son, I am such a son as Absolom, a rebellious child, that run that sword a-tilt at his father's breast in a horrid rebellion, that came newlyreeking out of the blood and bowels of his brother; that tongue, those hands, I sin against man with, I fight against God with. If I be a son I am a Simeon and Levi, of whom their father said after they had murdered the King and the people of Sichem, ye 
Gen. 34. 30.  have made me to stink among the inhabitants of the Land, the name of God has been blasphemed through me, therefore according to thine own Divinity, 
John. 8. 44.  my father is the Devil, for his works only I have done: no, no; I am not thy son I have sinned against heaven and before thee, and am no more worthy to be called thy son. Luk. 15. 18.  
3. Nay Lord I am not only unworthy any mercy from thee, or any relation to thee; but even of any correction by thee, as holy Job in the midst of his heart-breaking expostulates it with God. Job 7. 17, 18. What is man that thou shouldest magnify him? and that thou shouldest set thine heart upon him? And that thou shouldest visit him every morning and try him every moment! I am worthy indeed of of punishment to destruction, but not to correction: Indignus sum quem vel percutias, as he said: what God says to proud sinners; Es. 1. 6. Why should ye be stricken any more? ye will revolt more and more: That a broken heart says to himself; why should the Lord take the pains to chasten me? why should he lose a correction upon me? I am neither worthy to be stroked nor to be struck; neither Gods jacob's hands, his softer hands of mercy, nor his Esau's hands, his rougher hands of justice could do any good upon me.  
5. He sighs over his own inability (as well as unworthiness) to draw near to God in any duty. O says the broken heart, the time was, I thought myself some body, nay like St Paul, an Almighty man, that I could do all things, I thought 
Phil. 4. 13.  I could have heard, read, prayed, lived up to means and mercies, lain at the foot of God in submission, when I lay under his hand in affliction, and in some measure have performed all the duties the Lord requires of me; but now I feel myself fit for nothing, but to sin against him. I do not live the life of faith, and therefore I cannot breathe the breath of prayer: thus the Publican stood afar off and would not so much as lift up his eyes to heaven: as being unworthy 
Luk. 18. 13.  to look up to the throne of that great King, whose Laws he had so often broken: even in his very addresses to God, when his broken heart (labouring and panting for the life of grace,) gasps after nothing more, than to enjoy him in a close & choice communion; 
Luk. 5. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so Job 7. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, out of the sense of God's Majesty and his misery.  he is ready to cry out with Peter depart from me, for I am a sinful man, O Lord. When he thirst's after nothing more than that God would draw near to him, in his drawing near to God, yet the sense of his own vileness puts such a check upon his spirit, that he is ready to say, depart from me, when he is most ardently desirous of his presence. Lord I shall poison thee, wound thee, murder thee, in thy most saving means and mercies, I have such a venomed contagious soul; therefore I must say, though I hope thou wilt not do so; depart from me O Lord, for I am a sinful man.  
6. When he compares himself with others, he bewails himself as worse than any; nay worse 
Me tanquam signiferum peccatorum profiteor. Clarius.  than the worst of sinners: so said St Paul 1 Tim. 1. 15. Jesus Christ came into the world to save sinners, of whom I am chief. I know that learned Grotius, and some others of great name (whose judgement I must beg pardon, if I cannot close with in this) will have this humble confession of the great Apostle to be nothing but an excess of modesty, he knew (say they) there were ten thousand worse than he; but in pure modesty makes himself worse than all: but we must becare●ull we do not make the Apostle to deliver lies; he did not use to compliment with God or the world: and therefore (doubtless) the sense of his own vileness made him speak so of himself. It is a true rule that a broken heart will be vile in its own eyes: and as true it is that he that is highest in God's eye is always lowest in his own eye.  
Ob. But how can this be made good that one of the greatest Saints should think himself one of the greatest sinners? is Paul turned Saul again?  
Sol. It may be made good upon a fourfold acount.  
1. From the kind of his sin, it was a sin of the first magnitude, a sin of malice, the worst of sins, a devil-sin.  
2. From the end as well as the kind of his sin: for his end in blaspheming the gospel, was only to establish the righteousness of the Law, which being a sin so diametrically opposite to Christ, made him a greater sinner than all the harlots and Publicans in the world.  
3. The Apostle compares himself only with the worst of sinners that were saved in his time, because those means prevailed for their conversion that did not for his. Publicans and harlots were converted by the preaching of the Gospel, nay even those that crucified Christ: but if the Lord himself from heaven had not appeared to him, and in a most miraculous manner spoken to him himself, dazzled him into light, and blinded him into sight, and frighted him into obedience, it is but too probable he had died in his sin.  
4. Duo cum faciunt idem, non est idem. One may commit the very same sin another does, and yet there may be more malice and pollution in the one than in the other, as being heightened by many aggravating circumstances, as committing the sin against more light and stronger covictions, with a stronger bent of the will, and earnestness and eagerness of affections: and St. Paul here judges how much of his spirit went out in his sin. Surely not man's soul was ever drawn out with a more mad zeal to persecute Christ, than his was: So that lay all together, and it will lessen the wonder that he should judge himself the chiefest of sinners that Christ came to save, and he means no other; though I am not convinced but that a great Saint may say, he is as great a sinner as any of the damned in hell, and I could make it good had I time, or were there need. But I will say it is very proper and proportionable to a broken heart to think so; for he cannot be thought to think too low of himself, that thinks himself nothing. And that is the  
7. Broken sigh, that in any thing, in every thing, the broken heart thinks himself lost and nothing without Christ.  
And he may be said to own himself nothing in four respects.  
1. In respect of his own righteousness.  
2. In respect of his own pains and parts.  
3. In respect of his own aims and ends.  
4. In respect of his own comforts and contentments.  
1. The broken heart is nothing in respect of his own righteousness. He dares not stand up in his own justification, and plead his innocence before 
Isa. 64. 6.  the Tribunal of God; but rather falls down upon his face, acknowledging with the Prophet, that he is an unclean thing, and all his righteousnesses filthy rags: all his righteousnesses: his pretty formalities of, and pretences to holiness: his pluralityes of righteousness are but rags, tattered and torn things that will not cover his nakedness, and filthy rags, such as defile rather than adorn him; with the Leper he lays his hand upon his mouth, and his 
Leu. 13. 45.  mouth in the dust, cries, Unclean, unclean. This low posture you find the great Apostle in, Phil. 3. 9 That I may be found in Christ, not having mine own righteousness. The whole ninth Chapter of Job is full of this holy emptiness, and humble disowning his own righteousness: How shall I be just with God? I cannot answer one of a thousand: If I justify myself, mine own mouth shall condemn me: If I say I am perfect, it shall also prove me perverse: And I know thou wilt not hold me innocent. All which being summed up, amounts but to David's total, in that confession he makes, Psal. 143. 2. Enter not into Judgement with thy servant O Lord, for in thy sight shall no man living be justified. Nay there is a thread of this renouncing and disclaiming our own righteousness, runs quite through the whole web of Scripture, which shall supersede any farther proofs: only take notice, that here is the great stick of an unbroken heart, you shall discover his ignorance and infidelity in this point mainly, that he is always hammering at and fixing upon his own righteousness, something in himself. This is the language of ordinary people, their good prayers, and their good works, what they have done, and what they will do: Or if they be not altogether so gross, they will yet mingle the righteousness of Jesus Christ with their own: They will not take all to themselves, nor yet give all to Christ; but part stakes with him, Nec meum, nec tuum, sed dividatur, nor mine, nor 
1 King. 3. 25.  thine, but let it be divided; like salomon's harlot, and it was a whore's trick, and it is the trick of the great whore at this day. But take notice, it was the mother of the dead child that would have the living child divided;—— at least if they may not share and club with Christ, they will have Christ in a way of their own: not to make an Idol of Christ, O have a care of that: Whereas he that truly finds he is any thing in Christ, will as truly find he is nothing in himself without Christ. It is the character of a Christian (which I am sure a man can never be till his heart be broken) that he is nothing, a very nothing, a thing that is not: His very being is not to be at all; this same miracle of men, and mystery to men a Saint, is not a man, nay is not at all. See how the Apostle clears this truth, 1 Cor. 1. 27, 28. God hath chosen the foolish things, and the weak things, and the base things, etc. and the things that are not, to bring to nought the 
Homines nibili Erasm. in loc.  things that are. Certainly these things that are not, are the Saints, that is, that are not in themselves; but that being they have, is in another, not only naturally, as St. Paul quotes the Poet, Act. 17. 28. In whom we live, move, and have our being; but that supernatural being of a Christian is wholly from and in Christ: From him they have their nature, as well as name, and therefore called Partakers of the divine nature, 2 Pet. 1. 4. So 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat causam primariam, ut Rom. 11. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theoph. Eras. Gro●.  1 Cor. 1. 30. But of him are ye in Christ Jesus, that ye are at all, it is not at all of yourselves, but of him, that is Christ: By the grace of God I am what I am, 1 Cor. 15. 10. Otherwise I am not. Gal. 2. 20. I live, yet not I, but Christ liveth in me. You have this spiritual man (that is a heart broken from the world, and dead to it) painted to the life, by the Pencil of the Spirit in that Phoenix of the old world, E●och, Gen. 5. 24. Enoch walked with God, and was not, for God took him. I am not ignorant that St. Paul takes this in the literal sense, Heb. 11. 5. but I hope I may fasten a spiritual sense upon it; it may have one meaning in the letter, and another in the spirit: Not that I mean it in that gross (yet thin, sleight) way, some of our late Allegorists have fancied it, (notional Divines) that have spun Religion into so fine a thread, it will not hold the wearing▪ in practice, sleight and light Cob-web-Laun-Divinity, which as it hath much of the art of the Spider, so it hath not a little of the Venom. For the former part of it, that Enoch walked with God, is wholly spiritual; that is, as the Apostle elsewhere interprets himself, He walked not after the flesh, but after the Spirit; and why may not the 
Rom. 8. 1. Cum Jove vivere ●ers. Assumptum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ait Basil. Sel. sic alti de Elijah.  other part be so too? He was not, for God took him; that is, he was not in himself, but God took him to himself in a sense of grace, as well as glory. He was not, or he was nothing, but what he was he was in Christ: in the Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he was not he, very patt to the phrase of the Apostle, Gal. 2. 20. I live, yet not I, but Christ lives in me. I and not I: Ego non sum ego, I am not I, I am nothing in or of myself.  
2. A broken heart is broken not only all to pieces, but even those pieces annihilated and made nothing, at least to his own eye, in respect of his own pains and parts, abilities, and endeavours. He sees himself such a barren soil, that all the manuring and husbandry of art and nature will make no tilth of him, bring nothing out of him without Christ, as Christ says, John 15. 5. Without me ye can do nothing. Such a man hath an excellent wit, a stupendious memory, a most comprehensive judgement; but O if he have nothing of Christ, all these excellencies are but flowers and ribbons upon a dead Corpse, ut majore cum pompâ descendat ad inferos, that he may go to hell in more state. Christ is the standard of every man's value: A man is worth just as much and no more, 
Jo●. 15. 5.  as he hath of Jesus Christ: Without me ye can do nothing, without me ye are nothing. A broken heart is sensible that he wants Christ, not only for the great work of salvation, but for every particular lesser act of a Christian. He cannot hear a Sermon without Christ; he cannot read a Chapter without Christ; he cannot lift up a prayer without Christ. The very expression of lifting up a prayer speaks weight, and it is such a weight, as the lifting up our hands cannot lift up alone: And therefore the Apostle says, Rom. 8. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
I appeal to the learned whether this may not be the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Jam. 5. 16.  the Spirit helpeth our infirmities, but in the Original propriety; the Spirit joins as it were a shoulder to ours to help to lift up this Heave-offering of prayer. O the deadness of duties, when men throw themselves only upon the wings of their own abilities! How are their mouths stopped many times in the middle of a duty? How narrow, how short do they fall in prayer? What dead Sacrifices do they offer to the living God? as Mary said to Christ, Lord if thou hadst been here my Brother had not died, Joh. 11. 21. So certainly the reason why we offer such carcases of duties, is because the Lord is not there. This is that which makes our wheels move so heavily in any services, because the Spirit is not in 
Ezek. 1. 20.  the wheels; that good Spirit that raised Jesus Christ from the dead, doth not raise us from dead works, to serving the living God in a living way.  
3. A broken heart thinks himself nothing in respect of his own aims and ends. He is clearly rasa Tabula, white Paper not scribbled, and blurred, and blotted with the business and projects of the world; he is wholly resolved into his Masters dictates; he bids do and he doth it. He hath no plots but how he may best serve Christ, and makes all other ends truckle under that of serving God in his generation. All other people but those whose hearts God hath sweetly and savingly broken, have ends of their own, and serve themselves upon God, even in their pretences of serving him. Jehu will have all the world believe he doth God's work in destroying the house of Ahab; and that it may be taken notice of, 
2 King. 10. 16  he blows a Trumpet before it, Come and see my zeal for the Lord; but all was but to serve his own ambitious ends: and therefore when God comes to reckon with him, and pay him his wages, he calls it murder, and revenges blood with blood, Hos. 1. 4. I will avenge the blood of Jezreel upon the house of Jehu. The Pharisees did God's work indeed, and it was good work, to pray, and to give alms, etc. but they did one Chair for their Master, and two for themselves; they served their own base pride and covetousness to be seen of men, and to devour widows houses: And it is worth our observation, how God proportions their wages to their works, they serve him with works that are outwardly duties and inwardly sins; and he pays them with wages that are outwardly rewards, but judgements within: They have 
Matth. 6. 2.  their reward saith Christ; but what is that? They pretended my praise, but intended their own praise, and they have it; they have the honour of man, but shall never have any of the glory of God. I do not go about to catechise you in this point. I am much taken off from enquiring into the ends why you came hither, with the joy to see you here: But yet let me tell you, it were very good if you did ask yourselves that Question which God did Eliah, What dost thou here Eliah? Sure I am upon such an enquiry, a 
2 Kings 9 9 Psal. 39 8.  broken heart would return an Answer to this Question by another Question, Lord what are my ends? And give that Question David's Answer, And now what is my hope, truly my hope is even in thee? So are my ends only in thee; thou art my Alpha and Omega: my terminus à quo, and my terminus ad quem; my beginning, my end, and my all: Lord what are the ends of my faith, and prayers, and hearing, and works of mercy, are they not to honour thee my dear Redeemer! Curse them, curse them, blast them Lord, if they savour of any interest but that of Jesus Christ. My own heart is a witness to me, and thou art a witness to my heart, that I come not with Herod for curiosity, or with the people for loaves, but for a dear affection, which draws me to thee with a magnetic energy. Thy love is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 better than wine, Cant. 5. 1. And as the Spouse there goes on vers. 2. Because of the savour of thy good ointments, etc. therefore do the Virgins love thee. Draw me and I will run after thee. That ointment, that oil of gladness which thou art anointed withal above thy fellows, and that which thou dost anoint thy fellows withal, that is, those that be in fellowship and communion with thee, it is that that draws me, and I must run after thee. Alas! I am a dull heavy piece of iron, I have no motion of mine own, but thou art my loadstone, and my lodestar: I am but a poor inconsiderable Straw, good for nothing but the fire, but thou art the lovely Jet, that forcest me to leap up to thee, as the Apostle says, The love of 
2 Cor. 5. 14.  Christ constrains me, for of myself I am nothing, and good for nothing.  
4. A broken heart is nothing, in respect of his own Comforts and Contentments: he can take comfort in nothing, till he sees God reach out the mercy to him: he dares not be his own Carver to snatch at any thing, but waises with patience and satisfaction, till his Father give it him: so that he may say of all his enjoyments, as Jacob said of his Venison but more truly, the Lord thy God brought it to 
Gen. 27. 20. Gen. 2. 22.  me: he owns no comfort in Wife or Children, health or wealth, or any of those things that we are apt to call goods, and think mercies, but as he sees they are from God: As Adam took Eve when God brought her to him: These are the Children which the Lord hath given thy Servant, Gen. 33. O this is the mercy of a mercy, the comfort of a comfort, the Crown of a broken heart in his saddest condition; this is that which raises, refreshes, ravishes his soul when he can see God in a mercy: this is that Elixir of a broken heart, turns all to Gold, Psal. 37. 16. A little that a righteous man hath, is better than the riches of many wicked. Many wicked, as if he had said, all the riches of the wealthy wicked ones in the world, will not amount to such a Sum, nor rise to such an Income of comfort, nor swell to so vast a Revenue of contentment, as those little pittances that the Father is pleased to give with his own hands to his own Children. When God shall convey a blessing to a man through the Covenant of grace, when it flows in to him through Prayers and Promises, these are the eldest Sons of mercy that are the heirs of the Promises: Oh there is a hidden Manna in those mercies that are reached out by the hand of Promise, reached at by the hand of faith, given by the hand of Providence, and taken by the hand of Prayer. All my springs are in th●e, says David, Psal. 87. ult. All springs, there is their Universality: my springs, there's their Propriety; in thee, there is their Eternity. All my springs, my springs of Axa, my upper springs, and my lower springs, my springs of grace, my springs of Peace here: my springs of joy, my springs of glory above, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all those living fountains of that great depth of Eternity: All my springs are in thee. Carnal hearts have their muddy ponds, and stinking puddles, out of which they think they can fetch waters of comfort; but, alas, when they taste them, they prove but waters of Marah, bitter waters, they come from, and flow into the dead Sea, there are snares in them, there is death in the Pot: at best, they are but broken Cisterns (as God calls 
Jer. 7. 11.  them) that will hold no water; whereas, this broken 
Jer. 2. 13.  Cistern of Gods making, a broken heart may freely fill himself with that, which alone can fill, the fountain of living waters. For God as he is the Father of mercies, so he is the God of all comforts, who only can give comforts as a God, that is, such 
1 Cor 1. 3.  comforts as man cannot give, and such comforts as man cannot take away. All are miserable comforts and comforters, (as Job says) that are digged out of the 
Job 16. 2.  Creature: Consolatiunculae Creaturulae, as Luther delights to diminutive it. A broken heart would taste a great deal of sweetness in that one delicious promise that flows with milk and honey, wine and oil, marrow and fatness, Esay 58. 11 And the Lord shall guide thee continually, and satisfy thy soul in drought (it is in droughts in the Original, in the hottest hardest season) and make fat thy bones, and thou shalt be like a watered Garden, and like a spring of water, whose waters fail not, Hebr. whose waters lie not, or deceive not. O all these lower springs are such, not filling and yet failing, not lasting and yet lying, deceiving as well as decaying waters. All the life of the toiling worldling (in the midst of his pleasing dreams and gay hopes that flatter him with golden Indies as the return of his drudgery) is (if really and rationally, as well as religiously considered,) but like the sad trade of the poor Israelites in Egypt, to go up and down to seek straw, to take a great deal of pains to make up their Bundle, and when they have it, it is but a bundle, and that bundle is but straw, and that straw but to make Brick, to put an edge upon their affliction, and with a great deal of wit and labour to add new weights to that which is but too heavy without it. Methinks the business of the world is most meltingly emblemd in that passionate expression of the poor Widow to the Prophet. Behold 
1 King. 17. 12.  I am gathering two sticks, that I may go in and dress a little Cake for me and my son, that we may eat it and die: take a great deal of pains, to take a little pleasure, and die: and many times when a man hath made up his bundle, and resolves to sit down and warm himself and say Aha, (as the Prophet 
Esa. 44 16.  most rhetorically humours it) when a man thinks to enjoy the sweet of his labours, to make his gold fusive and malleable, run it and beat it out into the varied delights of his ownfancy, when he is going to set fire to his bundle, and pleases himself with the cheering project of pleasing himself and his friends 
Acts 28. 3.  with its warmth. How often doth it prove like St. Paul's bundle of sticks? There comes a viper out of it, some sting, some venom, some vexation to poison and sour his contentments. What do they do that burden their bodies, their brains, their souls too, to load themselves with thick clay (as the Prophet 
Hab. 2. 6.  elegantly) but like men pressed to death, cry more weight still? We run here and there like the Prophet's vagrant, and grudge if we be not satisfied, but we are not satisfied for all our grudging: We 
Psalm 59 15.  knock at the door of every Creature, but one says 'tis not in me, and the other say it is not in me: there is nothing within to entertain us and bid us welcome: 
Job 28. 14.  Riches, Relations, Learning, Liberty, have nothing in them, any further than we can see God in them: indeed, to see God in any thing though below stairs is a beatifical vision, and makes even a Hell a Heaven: which makes me often think that speech of Luther not so wild, as some would have it, Mallem esse in Inferno cum Christo, quàm in caelis sine Christo. I had rather be in Hell with Christ, than in Heaven without him: it is the King that makes the Court. This is Sugar to the most bitter Cup of Affliction. A man may make a meal of sour herbs with contentment, when he sees God in it as a Passeover, when the lintels and doore-posts 
Exod 12. 7.  are sprinkled with the blood of the Lamb, when every bit he eat this dipped in the blood of Jesus Christ. It is a rare Cordial to a fainting spirit, when he can see God in his distresses, though but as the Sun in April through a shower of tears. Nay St Stephen had joy in his death when he saw God and Christ at 
Acts 7. 55, 56. 58.  his right hand, though through a shower of stones. There is more in that Text of David than is ordinarily discovered, Psal. 4. 7. Lord lift up the light of thy countenance upon me: Thou hast put gladness in my hear●, more than in the time that their corn and wine increased, that is, not only more than these poor empty creatures of corn and wine can give; or more than their corn and wine, that is, more than they can give them whose they are, (though certainly they are the most refreshing creatures, and they have the highest gust of their refreshments whose they are, that are their proprieters) not only more than corn and wine, and their corn and wine, but more than in the time of their corn and wine, that is, the Harvest and the Vintage, the merriest seasons of all the year. Thus David prefers his joy he had in God, as he did Jerusalem, Psal. 137. 6. Above my chief joy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Above the head of my joy. This sight of God in any condition is the top and pinnacle of all joy, for this supplies what a man has not, and sweetens what he has. This was that which sweetened 
Gen. 28. 13.  jacob's dream, and softened his hard pillow, that besides the Angels he saw ascending and descending upon his ladder, the Lord God stood above. Thus have I gathered up the fragments of the first piece the heart is broken into, in showing you all those low thoughts it has of itself.  
It is now high time to come to the  
2. His high thoughts of God. This piece of a broken heart is so great that it may be broken into many more; but I will only name five, and I will little more than only name them. 1. Submission to the will of God. 2. Sorrow for sinning against the will of God. 3. Shame, as the proper issue of that sorrow. 4. Fear that he may sin against him again. 5. Prayer that he may not.  
1. Submission to the will of God. The broken heart lies at the foot of God's will, to do, to be any thing, nothing. A broken heart is a heart after God's heart, that is, is ready to fulfil all Gods will, as God characters his servant David, Act. 13. 22. A man after mine own heart, that shall fulfil all my will; it is wills in the Original, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all my wills. A broken heart is a heart broken to, (as well as by) God's hands, to do what he will, to suffer what he will. Like his great pattern and principle of obedience Jesus Christ, he first sacrifices his will, and then all he has and is to the will of God; not as I will, but as thou wilt. He cries, The will of the Lord be done, though I be undone.  
1. He does what God will have him do, though he die for it. It is not necessary that I should live, says he, but it is necessary that God should be obeyed; and therefore he willingly takes the yoke of Christ upon him. Thy will is my sanctification, says the broken heart, and that is it I would will too; that is it I would be at rather than my life, a life of grace rather than a life of nature; I would fain be holy, and live up to the standard of thy Word; I see a great deal of beauty in holiness, and though there be a great deal of weakness in me as to the attaining of it, yet there is a great deal of willingness in me as to the embracing it. Thy people shall be willing in the day of thy power, Psal. 110. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Populus voluntatum says Vatablus; but why not Voluntates? they shall be all wills, for all thou wilt, as Psal. 109. 4. But I give myself unto prayer; it is Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But I am prayer, I am all prayer for them, I only or always pray for them, that only or always prey upon me. So for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thy people are all wills, that is, all resolved into thy will, or resolved into all thy wills, they are delivered up to the will of God. So Rom. 6. 17. Ye have received from the heart, the broken heart, that form of doctrine which was delivered to you, or rather to which ye were delivered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their hard hearts were melted into the will of God, for this is in the day of thy power, that is, when thou hast powerfully broken their hearts. This posture you see St Paul in, Act. 9 6, When the Lord had unhorsed him, and he lay upon the earth trembling, astonished, and blind, he cries 
Acts 9 6.  out, Lord, what wilt thou have me to do? As David says, Adhaeret pavimento anima mea, Psal. 119. So his soul cleaved to the dust, as well as his body; he lay grovelling in the dust of his own broken heart, as well as that of the earth; his heart was utterly broken from his own will, wholly into the will of God; he lies at the foot of Gods will for orders, and when he gives the word, he obeys. A broken heart is like the Centurion's servant, when his Master says, go, he goes; and come, he comes; do this, and he does it. This is exampled in Abraham, if God call him out of his native Country, and his Father's house, nay out of his own Fathership, and bid him sacrifice the name and nature of a Father, in sacrificing his son, his only son, he disputes not, but stat pro ratione voluntas. His Master's will is his law; and therefore it is said, Esa. 41. 2. He raised up the righteous man from the East, called him to his foot. That which is Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness, we translate the righteous man; and justly, because meant of Abraham, as the Caldee Paraphrase clears it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Abraham the choice and famous man for righteousness. And it alludes to that of Moses, Deut. 33. 3. All his Saints are in thy hand, and they sit down at thy feet, every one shall receive of thy words (that is) are at thy feet in posture of servants and scholars, that hear, to learn, and obey: so obedient Abraham follows his master step by step wheresoever he goes, as the Poet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
2. The broken heart lies at the foot of God's will, to suffer as well as to do, what he will: he can die for, as well as do, and live to the will of God whether he please to delay or deny the good he has not, or take away the good he has: when a man's heart is broken from the world, he is not solicitous for any of the concerns of the world. I am crucified to the world and the world to me saith St Paul. And do you think a man that is crucified or broken upon the wheel, or rack, will care much, what his , or diet, or room is. The broken heart is at a point for all outward things, he is content with any thing, because he is nothing. I have larned saith St Paul in whatsoever estate I am, therewith to be content: I know how to be abased, and how to abound, Phil. 4. 11. I have quieted myself as a child that is weaned from his mother, my soul is even as a weaned child, Psal. 131. 3. I do not lament for the teats, for the pleasant fields, or fruitful vines, Esa. 32. 12. I was a froward child indeed, and cried for all the fine things I saw; but now I am broken from all these things, weaned from the gay nothings that please the children of the world. I am brought up by hand; what my dear Father gives me, that I take thankfully. I eat and am satisfied, and praise the Name of the Lord. The great heart-breaking of the men of the world is, that they have not so great a share in the world as others; Vicinumque pecus grandius uber habet. Whereas the truly  regards not what the world is to him, or he is in the world. O says the broken heart, the very brokenness of my heart makes my heart whole! 'Tis true I am very poor, my house poor, my fare poor, my all is poor; but this doth not break my heart, because my heart is broke for better things. My heart is broken by God, and for God; the clefts of my broken heart, hiatus cordis, the desires of my heart are gaping after him. Though I be poor, I court not the God of riches, but I gasp after the riches of God. I am rich even in my poverty, because I have a rich God, and if he give me no more, yet that I have is more than he owes me of debt, and more than I can pay him for in duty. When pride is never contented, his house, his , his diet are never good enough, because his heart is not broken. He that is full of his own brokenness, is broken from the world's fullness, like his Master Christ, exinanivit seipsum; he is full of nothing but his own emptiness, and therefore sees nothing but emptiness in the world's fullness. He sees all is vanity, and that truly the whole world is but a great nothing; these outward things are all but phantasms, they have no real being in themselves, but are only what we create them in our fancies: besides meat and drink and clothes, all the rest is merely opinion. As the Preacher says Eccl. 5. 11. when goods increase, they are increased that eat them: and what good is there to the owners thereof, saving the beholding of them with their eyes? Loaden dishes, swelling bowls, gay clothes, great houses, vast rents numerous Retinue, are nothing but what the world's 
Gen 33. 9● 11●  flattery, and our own fancy creates them; the Spirit of God calls them no more: for when King Agrippa, Bernice, and Festus came in great state to hear St. Paul, Act. 25. 23. When Agrippa was come and Bernice with great pomp; it is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with a great deal of fancy: so true is that Arabic Proverb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world is not in the muches, but in the enough. Fortuna multis ●imium dedit, nulli satis: Many think they have never enough, though they have never so much. And therefore it is very observable how those two Brothers Jacob and Esau differ in their expressions in the Heb. when they seem to pass the same compliment in our Translation. Esau refuses jacob's present, because says he, I have enough my Brother; and Jacob presses it upon the same terms, Take I pray thee my blessing, etc. because I have enough: But Esau says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have much, but jacob's is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I have all. Esau had much because he had a great deal,; but Jacob had all because he had enough; which all had not been enough neither, but that God was his all, and that all makes not only much, but enough of nothing; and if God will give him nothing, or take away that little, 
1 Sam. 3. 18. 2 Sam. 15. 26. Esa. 3. Job 1. 21.  more than nothing, he has given him, as he gave all, so if he take away all from him; It is the Lord, says Eli. It is the Lord, says David, let him do what seemeth good unto him. God forbidden that should seem ill to me that seems good to God Good is the word of the Lord, says Hezekiah; The Lord gives and the Lord takes away, says Job, blessed be the name of the Lord. He gives thanks when God takes, as well as gives, when the Lord comes with a voiding knife and takes away his meat, as well a when he lays his cloth, and furnishes his table, because his Grace is in his meal. Thus you have seen the first high thoughts of God the Heart is broken into, expressed in his humble submission to the will of God, in being willing to do and and suffer his will.  
There remain four other particulars in which a broken heart speaks loudly his high thoughts of God, as 1 Sorrow for sinning against him. 2 Shame as well as sorrow. 3 Fear lest he may sin again. And 4 Prayer that he may not. But this though a noble part of our frait to lighten our vessel and shorten our voyage, I was content should be swallowed in the quick sands of the hourglasse; and I will not weigh them up again for your eyes that were drowned to your ears: but rather tack about to the next point, which is the,  
2 Thing: How a man may judge whether his heart were ever throughly broken and truly contrite: and I shall give you Four short Rules for this.  
1 Philosophers say Durum non cedit, & durum non sentit. Hard things yield not, feel not; therefore hardness of heart and contempt of God's word and commandment are linked together as a chainebullet, to be prayed against in that excellent piece of our Leiturgy the Litany. I shall therefore lay it down as a clear symptom of a broken heart, when it is sensible of its own hardness: when it sighs and weeps, and bleeds over it, and prays against it, 
Ut amplius no● indurescat cor nostrum, sed cedat tibi, etc. Forer.  as they, Es. 63. 17, O Lord why hast thou made us to err from thy ways and hardened our hearts from thy fear? return for thy servants sake. O there's nothing speaks a broken heart more emphatically, than a sense of, and sorrow for its own hardness; as Divines say of the sin against the holy Ghost, that when a man is afraid he has committed it, and grieves for it, it is a sign he has not committed it; so when a man complains of a hard heart it is a blessed symptom his heart is not hard. St Chrysostom has a passage to this purpose, of a friend of his that came crying and bellowing to him beseeching him to help to break his hard heart. O says the good Father the work is done; thou couldst never desire to have thy heart broken if it were not broken already. Therefore if you would know whether your heart be broken, ask yourselves this question, whether you desire to have it broken, from a sense of, and sorrow for, its hardness. Sorrow is the great heart breaker under God whose hammer it is to break this stone, and therefore sorrow that thy heart is not broken is a sign thy heart is broken: it is a sign that God has struck the the Rock when the water gushes out: the weeping of the marble is a degree of softening, at the least a prophecy of and a preparation to its crumbleing.  
2. Catechise your soul with this Interrogatory, Whether you prise a broken heart or no? He that never truly valued a broken heart, never desired a broken heart, and he that never desired a broken heart, never had a broken heart. There are two sorts of hearts that God chief prizes, the upright heart, and the contrite heart, and these are inseparable, for that heart can never be upright, that never was contrite: and therefore St. Bernard says, I am daily a troublesome Question to myself.  
3. He that hath a broken heart, his heart hath 
Joel 2. 12. Jer. 4. 3.  been active in, and to its own breaking. Rend your hearts and not your garments, do you rend them yourselves. Plough up your fallow ground, and sow not among thorns, do you yourselves plough them up. You are not to stay in an idle expectation that God would break your hearts for you. The drunkard must not stay at his Cups till his Wine inflame him, squander away his precious hours, (which must one day be sadly accounted for) dishonour God, abuse his mercies, and (perhaps) wretchedly guzle down his children's bread, and his Wives tears, and think that God should pluck the Pot from his nose, and drag him out by the ears, break the knot of good fellows that so ties him to his debaucheries, that he may break his heart whether he will or no. The unclean person must not think that God should come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and snatch him from his Dalilahs' lap to Abraham's bosom, and say he stays but till God will break his heart, but he must pray and grieve and strive and avoid all occasions, or else he doth like the 
See this and more in Dr. Heyl●ng. Hist. Quinquart.  Landgrave of Turing, of whom Heistibachius tells us, that being warned of his lewd and lose life, and the sadness of his condition, if he should die in his sins, that he made this wretched answer: Si praedestinatus sum nulla peccata poterunt regnum Caelorum auferre, si praescitus, nulla opera mihi illud valebunt auferre: if I be elected, no sins can hinder me from Heaven, if I be reprobated no services can help me to it: therefore you must be active in breaking your own hearts your own selves.  
Quest. But how shall we do it? Alas we would do it withal our hearts if we knew how.  
Sol. Why I will tell you: you must do it, by taking in all humbling and softening and heart-breaking considerations, viz. the hatefulness of sin, the deceitfulness of sin, the deceitfulness of your own hearts, the dreadfulness of wrath, the goodness of God that leads to repentance, and the severity of God, if thou repent not, But after thy hardness and impenitent 
Rom. 2. 4, 5.  heart, treasurest up unto thyself wrath against the day of wrath. Set the hammer of the word to this stone, and see if that cannot break it. Apply the Blood of Christ warm by faith, and see if that cannot break this Adamant. Let the love of Christ break it, as we do flints upon a pillow. I know there is another way of breaking and melting the heart which God often uses, but it is commonly when nothing else will. But he that deserves and desires it, let him have it. They say indeed, that fire will make flints run. But o it is a shame for us, that wear the name of Christ in such large Phylacteries of a loud Profession, should be overgrown with such a hardness, as not to be made fusile and ductile, malleable at least, fit to take the impression of God's stamp and image, we have defaced, without so intense a heat as a fiery Furnace.  
4. Whosoever's heart is broken, nothing will satisfy 
Matth. 4.  him but pardoning mercy. Give him the Devils offer to Christ, the world and all the glory of it. All the splendour and grandeur, the pomp, peace, plenty and pleasure the whole world can afford in all outward Accommodations, are all empty cyphers, insignificant nothings to him, till he sees God shine upon him in the face of Jesus Christ. O nothing can bind up the wound of a broken heart, but a sight of God reconciled in Jesus Christ. God hath pardoned me, Christ is mine, Heaven is mine: this alone will do the work, and nothing till this: of other mercies, till this, and without this he cries with Tertullian, Suspectam habeo hanc Dei indulgentiam, these are suspicious mercies I will have none of them; and with St. Bernard, Misericordiam hanc nolo Domine: and as the Tradition goes of Thomas Aquinas, Bene de me scripsisti Thoma, quam ergo mercedem accipies? Nullam Domine praeter teipsam. Thomas thou hast written well of me, what reward wilt thou have? None but thyself Lord. Look upon a broken heart on his deathbed, when his body is breaking into dust. O the end of that man is peace, see him 
Psalm 37. 37.  entering upon the confines of eternity, with what patience, with what peace, with what pleasure, can he see the glory and beauty of the world melt and moulder away? he can 〈◊〉, relations, liberty nay life itself slide from him with no more disturbance, and with more comfort and contentment, than Passengers in a Boat upon the Thames, see the great City, and the fair houses glide from them, when their business is at Whitehall and Westminster, the City and Court of the great King: His soul is landed in Heaven already. It was rarely spoken by that old Soldier of Henry the 4th of France, who having received his death's wound in one of his many battles, when he was above 80. years old, and his friends coming about him to condole and comfort him against the fear of death, what says he, have I lived above fourscore years, and do you think I do not know how to die a quarter of an hour? he can die any day, every day, 
2 Cor. 25. 31.  that dies daily: his heart will never be broken for leaving the world at his death, whose heart hath been broken in leaving the world in his life.  
3. I have nothing to do now, but only to give you two words.  
1. To quicken you to get your hearts broken, if they be not.  
2. To caution you that you be sure they are broken.  
1. That you would get your hearts broken if they be not: and that for two short Reasons.  
1. Is from the Text, that this is the only sacrifice that God will not despise, this he owns and loves above all others, at least, all others for and in this: All sacrifices and services without this, are but broken sacrifices, broken services: A sacrifice without a heart was a Prodigy, and without a broken heart is a Profanation: that which break●●● makes us: Vulnus opem tulit: our wounds blee●●●●am.  
2. A broken and contrite heart gives you a key into God's presence-chamber; you have a Patent for it under God's hand and seal: will you see the Charter? Esay 57 15. Thus saith the high and lofty one that inhabits eternity, whose name is holy: I dwell in the high and the holy place, with him also that is of a contrite and humble spirit, to revive the pir it of the humble, and to revive the spirit of the contrite ones: Here is oil of Gladness indeed, but it is a broken vessel that must receive it, a broken and humble heart.  
2. To caution, as well as quicken you, that you give not over the work till you be sure your hearts are broken: I shall hint four Reasons.  
1. Because your hearts are deceitful, and apt to put a cheat upon you, especially in this duty, this irksome duty, of searching your own hearts, to be satisfied that they are really broken: you had need call a Parliament, a great Council of all the faculties in the polity of man together, for this scrutiny; and be assured thou shalt find thy heart as full of tricks and juggles to keep thee off from calling this Council, as the Church of Rome put upon the Christian Princes of that age, about calling that council which proved the Council of Tre●t. It was a good time before his holiness would be persuaded the Church or Court of Rome needed reformation there was omnia benè: Therefore a Council would be as needless as physic to a sound body: but at last to stop the mouth of the loud clamours of the world, a council is yielded to: but the time and place kept them in many years debate, to while out the time till they hoped their zeal might cool: but at length called it was, but what was the Issue of it? why that council that was designed for a scourge of the Church and Court of Rome proved a successful engine of its adunacement: such is commonly the result of such great and tumultous assemblies, as they are managed by parts and parties, So their ordinary product are the dictates of wit, and power; for the most part, to the raising of the worst, if not to the ruin of all, as we have but too lately seen: but to apply it to our purpose. Thou wouldst feign bring thy heart to the test to try whether it be that broken and mortified humble thing it pretends to. Never expect to find it willing to stand the trial. What to be cut and cauterised, to be probed and tented, to run through the macerations and martrizations of a thorough examination? It will never endure it, when it comes to the push, it will give thee the slip if thou dost not look to it: it will use all the petty arts imaginable to keep itself from gauging and garbling: it will tell thee thy heart is a good heart if you can let it alone; there is many a worse heart that passes for a better; is any man but you so nice and scrupulous, and so cruel to his own flesh (which he should love and cherish) as to rake and grabble 
Eph 5.  in his own heart, and to seek that in it, which thou wouldst be sorry to find, and if thou dost not find it, thou wilt be as sorry thou hast searched it? come let it alone, man thy heart is as good a heart as others are; but suppose all this fine deluding Rhetoric will not do, thou seest a necessity of searching thy heart to the quick; and art resolved to set upon the work: see if the Devil and thine own heart have not some trick in lavender, to divert thy most serious intentions with some plausible pretences or other, as sickness, business, company (Pol me occidistis amici, is too often true in this case of breaking the heart) from breaking the heart. But to make short work with it, as thou must do, if thou wilt make any work at all: If God at last smite thee by his word or sword, that thou beginst to reflect upon thyself, and say, sure I am not in the way to Heaven, that straight and narrow way? I am not so strict as I should be for all my heart flatters me thus. And therefore nothing shall keep me from searching. Then look for the grandest cheat of all: then have a care thy treacherous heart do not make thee believe, that every little qualm of conscience is a heart-breaking, every sleight touch at a Sermon, every heart-ach for any affliction thou fearest or feelest; and when all is done, have a care that thy heart does not out-wit thee at last, and that that means, which thou usest as the most proper expedient to break thy heart, do not harden it more. O thou dost not know thine own heart man! It is a cunning and a cozening piece of flesh; you have a strange example of this if you need any) in Hazael, 2 Kin. 11. 12. 13. Elisha looked upon him steadfastly till he was ashamede: and the man of God wept. and Hazael said, why weeps my Lord? and he answered, because I know the evils that thou shalt do unto the Children of Israel. And when he had told him all his cruelties, he should be guilty of; What says Hazael, Is thy servant a dog? He would not believe his heart was so base, and yet the man that was so much ashamed that the Prophet should think so ill of him, was not ashamed to be as ill as he thought, and do as bad as he said. A man would have thought, that that tincture of grace, that die of shame, that ingenuous blush which the Prophet's eye had cast upon him, had been the lifeblood of his broken heart that leapt into his face to write his innocence in a dominical character, that seasonable sally of modesty, a man would have thought had been virtues colours: but for all this he was so far from a bleeding heart, that he had a bloody heart: a deceitful heart lead him aside: he could not fathom the depth 
Esay 44. 20.  of his own heart: The heart of man is deceitful above all things, and desperately wicked, who can know it? Jer. 17. 9 The word which we read, deceitful, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from whence Jacob is derived, that (you know) signifies supplanter, and it has two very eminent senses in Scripture.  
1. It signifies crooked, Es. 40. 4. The crooked shall be made straight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Your hearts are crooked hearts, serpentine, winding hearts, the crooked serpent, you know not where to have them. The way to heaven is too narrow; the gate to life too straight, for such reeling, riddling, crooked pieces.  
2. It signifies treacherous Jos. 8. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Liars in wait. Your hearts are treacherous hearts and lie in wait to deceive you: your hearts are jugglers, can cast a mist before you, and make you think they are broken when they are utterly broke for want of breaking: an ordinary legerdemain and deceptio visus, look to it: O it is an unworthy thing for a man to be deceived, but more to be deceived by himself, by his own heart, but most of all; to be deceived by himself in so near a concern as the breaking his own heart.  
2. Remember that God (whose eye is in your heart and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) sees what course you take to break your hearts: your hearts (as false as they are) cannot cheat him: if you do not pass a right judgement upon your hearts, but burn them with a cold Iron, pronounce them broken when they are not broken, God will reverse your judgement, repeal your sentence, and break you because you are not broken.  
3. If you be deceived in this point of heart-breaking, you will never thrive in the great work of Christianity: if you judge not aright of your humiliation, you will be mistaken in the whole work of your sanctification; I was about to say, of your salvation, I will say of your satisfaction. This is the fundamental work of grace: and it is in grace, as it is in nature, an error in the first concoction is not mended in the second,  
4. If you be deceived in this you are deceived for eternity: the foolish virgins were so deceived, and so eternally excluded. I am ●ure that would be a great heart-breaking to you to see others in the Kingdom of Heaven and yourselves thrust out. And therefore be sure, you use all the ways to break your hearts, and be sure, you use all the ways to be sure they are broken, that they may be broken so, as that you may go in with the Bridegroom, and not broken because you cannot go in with the Bridegroom: but see others go in and yourselves kept out. Let us pray therefore to the heart-maker, and to the heart-searcher, who is the great heart-breaker that he would give us broken Spirits and contrite hearts, that he would make them such Sacrifices as he will not despise. Be it so Lord. Amen Amen.  
FINIS.