Chapter 185

3. As he sees and feels, so he hears that which augments his woe and sorrow. You know, if a man has his bones broken, he does not only see and feel, but oft-times also hears what increases his grief; as, that his wounds are incurable; that his bone is not rightly set; that there is danger of a gangrene; that he may be lost for want of looking to. These are the voices, the sayings, that haunt the house of one that has his bones broken. And a broken-hearted man knows what I mean by this; he hears that which makes his lips quiver, and at the noise of which he seems to feel rottenness enter into his bones; he trembleth in himself, and wishes that he may hear joy and gladness, that the bones, the heart, and spirit, which God has broken, may rejoice (Habb 3:16; Psa 51:8). He thinks he hears God say, the devil say, his conscience say, and all good men to whisper among themselves, saying, there is no help for him from God. Job heard this, David heard this, Heman heard this; and this is the common sound in the ears of the broken-hearted.

4. The broken-hearted smell what others cannot scent. Alas! sin never smelled so to any man alive as it smells to the broken-hearted. You know wounds will stink: but [there is] no stink like that of sin to the broken-hearted man. His own sins stink, and so doth the sins of all the world to him. Sin is like carrion; it is of a stinking nature; yea, it has the worst of smells; however, some men like it (Psa 38:5). But none are offended with the scent thereof but God and the broken-hearted sinner. ‘My wounds stink, and are corrupt,’ saith he, both in God’s nostrils and mine own. But, alas! who smells the stink of sin? None of the carnal world; they, like carrion-crows, seek it, love it, and eat it as the child eats bread. ‘They eat up the sin of my people,’ saith God, ‘and they set their heart on their iniquity’ (Hosea 4:8). This, I say, they do, because they do not smell the nauseous scent of sin. You know, that what is nauseous to the smell cannot be palatable to the taste. The broken-hearted man doth find that sin is nauseous, and therefore cries out it stinketh. They also think at times the smell of fire, of fire and brimstone, is upon them, they are so sensible of the wages due to sin.

5. The broken-hearted is also a tasting man. Wounds, if sore, and full of pains, of great pains, do sometimes alter the taste of a man; they make him think his meat, his drink, yea, that cordials have a bitter taste in them. How many times doth the poor people of God, that are the only men that know what a broken-heart doth mean, cry out that gravel, wormwood, gall, and vinegar, was made their meat (Lam 3:15,16,19). This gravel, gall, and wormwood, is the true temporal taste of sin; and God, to make them loathe it for ever, doth feed them with it till their hearts both ache and break therewith. Wickedness is pleasant of taste to the world; hence it is said they feed on ashes, they feed on the wind (Isa 44:20; Hosea 12:1). Lusts, or any thing that is vile and refuse, the carnal world think relishes well; as is set out most notably in the parable of the prodigal son. ‘He would fain have filled his belly,’ saith our Lord, ‘with the husks that the swine did eat’ (Luke 15:16). But the broken-hearted man has a relish that is true as to these things, though, by reason of the anguish of his soul, it abhors all manner of dainty meat (Job 33:19,20; Psa 107:17-19). Thus I have showed you one sign of a broken-hearted man; he is a sensible man, he has all the senses of his soul awakened, he can see, hear, feel, taste, smell, and that as none but himself can do. I come now to another sign of a broken and contrite man.

Second. And that is, he is a very sorrowful man. This, as the other, is natural; it is natural to one that is in pain, and that has his bones broken, to be a grieved and sorrowful man. He is none of the jolly ones of the times; nor can he, for his bones, his heart, his heart is broken.

1. He is sorry for that he feels and finds in himself a pravity of nature; I told you before he is sensible of it, he sees it, he feels it; and here I say he is sorry for it. It is this that makes him call himself a wretched man; it is this that makes him loathe and abhor himself; it is this that makes him blush, blush before God and be ashamed (Rom 7:24; Job 42:5,6; Eze 36:31). He finds by nature no form nor comeliness in himself, but the more he looks in the glass of the Word, the more unhandsome, the more deformed he perceiveth sin has made him. Every body sees not this, therefore every body is not sorry for it; but the broken in heart sees that he is by sin corrupted, marred, full of lewdness and naughtiness; he sees that in him, that is, in his flesh, dwells no good thing; and this makes him sorry, yea, it makes him sorry at heart. A man that has his bones broken finds he is spoiled, marred, disabled from doing as he would and should, at which he is grieved and made sorry.

Many are sorry for actual transgressions, because they do oft bring them to shame before men; but few are sorry for the defects that sin has made in nature, because they see not those defects themselves. A man cannot be sorry for the sinful defects of nature, till he sees they have rendered him contemptible to God; nor is it any thing but a sight of God that can make him truly see what he is, and so be heartily sorry for being so. Now ‘mine eye seeth thee,’ saith Job, now ‘I abhor myself.’ ‘Woe is me, for I am undone,’ saith the prophet, ‘for mine eyes have seen the King the Lord.’ And it was this that made Daniel say his ‘comeliness was turned in him into corruption’; for he had now the vision of the Holy One (Job 42:6; Isa 6:1-5; Dan 10:8). Visions of God break the heart, because, by the sight the soul then has of his perfections, it sees its own infinite and unspeakable disproportion, because of the vileness of its nature.

Suppose a company of ugly, uncomely, deformed persons dwelt together in one house; and suppose that they never yet saw any man or woman more than themselves, or that were arrayed with the splendours and perfections of nature; these would not be capable of comparing themselves with any but themselves, and consequently would not be affected and made sorry for their uncomely natural defections. But now bring them out of their cells and holes of darkness, where they have been shut up by themselves, and let them take a view of the splendour and perfections of beauty that are in others, and then, if at all, they will be sorry and dejected at the view of their own defects. This is the case; men by sin are marred, spoiled, corrupted, depraved, but they may dwell by themselves in the dark; they see neither God, nor angels, nor saints, in their excellent nature and beauty: and therefore they are apt to count their own uncomely parts their ornaments and their glory. But now let such, as I said, see God, see saints, or the ornaments of the Holy Ghost, and themselves as they are without them, and then they cannot but must be affected with and sorry for their own deformity. When the Lord Christ put forth but little of his excellency before his servant Peter’s face, it raised up the depravity of Peter’s nature before him to his great confusion and shame; and made him cry out to him in the midst of all his fellows, ‘Depart from me, for I am a sinful man, O Lord’ (Luke 5:4-8).

This therefore is the cause of a broken heart, even a sight of divine excellencies, and a sense that I am a poor, depraved, spoiled defiled wretch; and this sight having broken the heart, begets sorrow in the broken-hearted.

2. The broken-hearted is a sorrowful man; for that he finds his depravity of nature strong in him, to the putting forth itself to oppose and overthrow what his changed mind doth prompt him to; ‘When I would do good,’ saith Paul, ‘evil is present with me’ (Rom 7:21). Evil is present to oppose, to resist, and make head against the desires of my soul. The man that has his bones broken, may have yet a mind to be industriously occupied in a lawful and honest calling; but he finds, by experience, that an infirmity attends his present condition that strongly resists his good endeavours; and at this he shakes his head, makes complaints, and with sorrow of heart he sighs and says, I ‘cannot do the thing that I would’ (Rom 7:15; Gal 5:17). I am weak, I am feeble; I am not only depraved, but by that depravity deprived of ability to put good motions,[6] good intentions and desires into execution, to completeness; O says he, I am ready to halt, my sorrow is continually before me!

You must know that the broken-hearted loves God, loves his soul, loves good, and hates evil. Now, for such an one to find in himself an opposition and continual contradiction to this holy passion, it must needs cause sorrow, godly sorrow, as the apostle Paul calls it. For such are made sorrow after a godly sort. To be sorry for that thy nature is with sin depraved, and that through this depravity thou art deprived of ability to do what the Word and thy holy mind doth prompt thee to, is to be sorry after a godly sort. For this sorrow worketh that in thee of which thou wilt never have cause to repent; no, not to eternity (2 Cor 7:9-11).

3. The broken-hearted man is sorry for those breaches that, by reason of the depravity of his nature, are made in his life and conversation. And this was the case of the man in our text. The vileness of his nature had broken out to the defiling of his life, and to the making of him, at this time, base in conversation. This, this was it, that all to[7] brake his heart. He saw in this he had dishonoured God, and that cut him, ‘Against thee, thee only, have I sinned, and done this evil in thy sight’ (Psa 51:4). He saw in this he had caused the enemies of God to open their mouths and blaspheme; and this cut him to the heart. This made him cry, I have sinned against thee, Lord. This made him say, ‘I will declare mine iniquity, I will be sorry for my sin’ (Psa 38:18).

When a man is designed to do a matter, when his heart is set upon it, and the broken-hearted doth design to glorify God, an obstruction to that design, the spoiling of this work, makes him sorrowful. Hannah coveted children, but could not have them, and this made her ‘a woman of a sorrowful spirit’ (1 Sam 1:15). A broken-hearted man would be well inwardly, and do that which is well outwardly; but he feels, he finds, he sees he is prevented, prevented at least in part. This makes him sorrowful; in this he groans, groans earnestly, being burdened with his imperfections (2 Cor 5:1-3). You know one with broken bones has imperfections many, and is more sensible of them, too, as was said afore, than any other man; and this makes him sorrowful, yea, and makes him conclude that he shall go softly all his days in the bitterness of his soul (Isa 38:15).

Third. The man with a broken heart is a very humble man; or, true humility is a sign of a broken heart. Hence, brokenness of heart, contrition of spirit, and humbleness of mind, are put together. ‘To revive the spirit of the humble, and to revive the heart of the contrite ones’ (Isa 57:15).

To follow our similitude. Suppose a man, while in bodily health, stout and strong, and one that fears and cares for no man; yet let this man have but a leg or an arm broken, and his courage is quelled; he is now so far off from hectoring of it with a man, that he is afraid of every little child that doth but offer to touch him. Now he will court the most feeble that has ought to do with him, to use him and handle him gently. Now he is become a child in courage, a child in fear, and humbleth himself as a little child.

Why, thus it is with that man that is of a broken and contrite spirit. Time was, indeed, he could hector, even hector it with God himself, saying, ‘What is the Almighty, that we should serve him?’ or what profit shall I have if I keep his commandments? (Job 21:15; Mal 3:13,14). Ay! But now his heart is broken; God has wrestled with him, and given him a fall, to the breaking of his bones, his heart; and now he crouches, now he cringes, now he begs of God that he will not only do him good, but do it with tender hands. ‘Have mercy upon me, O God,’ said David; yea, ‘according unto the multitude of thy tender mercies, blot out my transgressions’ (Psa 51:1).

He stands, as he sees, not only in need of mercy, but of the tenderest mercies. God has several sorts of mercies, some more rough, some more tender. God can save a man, and yet have him a dreadful way to heaven! This the broken-hearted sees, and this the broken-hearted dreads, and therefore pleads for the tenderest sort of mercies; and here we read of his gentle dealing, and that he is very pitiful, and that he deals tenderly with his. But the reason of such expressions no man knows but he that is broken-hearted; he has his sores, his running sores, his stinking sores; wherefore he is pained, and therefore covets to be handled tenderly. Thus God has broken the pride of his spirit, and humbled the loftiness of man. And his humility yet appears,

1. In his thankfulness for natural life. He reckoneth at night, when he goes to bed, that like as a lion, so God will tear him to pieces before the morning light (Isa 38:13). There is no judgment that has fallen upon others, but he counts of right he should be swallowed up by it. ‘My flesh trembleth for fear of thee, and I am afraid of thy judgments’ (Psa 119:120). But perceiving a day added to his life, and that he in the morning is still on this side hell, he cannot choose but take notice of it, and acknowledge it as a special favour, saying, God be thanked for holding my soul in life till now, and for keeping my life back from the destroyer (Job 33:22; Psa 56:13, 86:13).

Man, before his heart is broken, counts time his own, and therefore he spends it lavishly upon every idle thing. His soul is far from fear, because the rod of God is not upon him; but when he sees himself under the wounding hand of God, or when God, like a lion, is breaking all his bones, then he humbleth himself before him, and falleth at his foot. Now he has learned to count every moment a mercy, and every small morsel a mercy.

2. Now also the least hopes of mercy for his soul, O how precious is it! He that was wont to make orts[8] of the gospel, and that valued promises but as stubble, and the words of God but as rotten wood; now, with what an eye doth he look on the promise? Yea, he counted a peradventure of mercy more rich, more worth, than the whole world. Now, as we say, he is glad to leap at a crust; now, to be a dog in God’s house is counted better by him than to ‘dwell in the tents of the wicked’ (Matt 15:16,27; Luke 15:17-19).

3. Now he that was wont to look scornfully upon the people of God, yea, that used to scorn to show them a gentle cast of his countenance; now he admires and bows before them, and is ready to lick the dust of their feet, and would count it his greatest, the highest honour, to be as one of the least of them. ‘Make me as one of thy hired servants,’ says he (Luke 15:19).

4. Now he is, in his own eyes, the greatest fool in nature; for that he sees he has been so mistaken in his ways, and has not yet but little, if any true knowledge of God. Every one now, says he, have more knowledge of God than I; every one serves him better than I (Psa 73:21,22; Prov 30:2,3).

5. Now may he be but one, though the least in the kingdom of heaven! Now may he be but one, though the least in the church on earth! Now may he be but loved, though the least beloved of saints! How high an account doth he set thereon!

6. Now, when he talketh with God or men, how doth he debase himself before them! If with God, how does he accuse himself, and load himself with the acknowledgments of his own villanies, which he committed in the days wherein he was the enemy of God! ‘Lord,’ said Paul, that contrite one, ‘I imprisoned and beat in every synagogue them that believed on thee. And when the blood of thy martyr Stephen was shed, I also was standing by, and consenting unto his death, and kept the raiment of them that slew him’ (Acts 22:19,20). Yea, I punished thy saints ‘oft in every synagogue, and compelled them to blaspheme; and being exceedingly mad against them, I persecuted them even unto strange cities’ (Acts 26:9-11).

Also, when he comes to speak to saints, how doth he make himself vile before them! ‘I am,’ saith he, ‘the least of the apostles; that am not meet to be called an apostle’; I am ‘less than the least of all saints’; I was a blasphemer; I was a persecutor, and injurious, &c. (1 Cor 15:9; Eph 3:8; 1 Tim 1:13). What humility, what self-abasing thoughts, doth a broken heart produce! When David danced before the ark of God, also how did he discover his nakedness to the disliking of his wife; and when she taunted him for his doings, says he, ‘It was before the Lord,’ &c., ‘and I will yet be more vile than thus, and will be base in mine own sight’ (2 Sam 6:20-22). O, the man that is, or that has been kindly broken in his spirit, and that is of a contrite heart, is a lowly, humble man.

Fourth. The broken-hearted man is a man that sees himself in spirituals to be poor. Therefore, as humble and contrite, so poor and contrite are put together in the Word. ‘But to this man will I look, even to him that is poor, and of a contrite spirit’ (Isa 66:1,2). And here we still pursue our metaphor. A wounded man, a man with broken bones, concludes his condition to be but poor, very poor. Ask him how he does, and he answers, ‘Truly, neighbours, in a very poor condition!’ Also you have the spiritual poverty of such as have, or have had their hearts broken, and that have been of contrite spirits, much made mention of in the Word. And they go by two names to distinguish them from others. They are called THY poor, that is, God’s poor; they are also called ‘the poor in spirit’ (Psa 72:2, 74:19; Matt 5:3). Now, the man that is poor in his own eyes, for of him we now discourse, and the broken-hearted is such an one, is sensible of his wants. He knows he cannot help himself, and therefore is forced to be content to live by the charity of others. Thus it is in nature, thus it is in grace.

1. The broken-hearted now knows his wants, and he knew it not till now. As he that has a broken bone, knew no want of a bone-setter till he knew his bone was broken. His broken bone makes him know it; his pain and anguish makes him know it; and thus it is in spirituals. Now he sees to be poor indeed is to want the sense of the favour of God; for his great pain is a sense of wrath, as hath been shown before. And the voice of joy would heal his broken bones (Psa 51:8). Two things he thinks would make him rich. (1) A right and title to Jesus Christ, and all his benefits. (2) And saving faith therein. They that are spiritually rich are rich in him, and in the faith of him (2 Cor 8:9; James 2:5).

The first of these giveth us a right to the kingdom of heaven; and the second yields the soul the comfort of it; and the broken-hearted man wants the sense and knowledge of his interest in these. That he knows he wants them is plain; but that he knows he has them is what, as yet, he wants the attainment of. Hence he says—‘The poor and needy seek water, and there is none, and their tongue faileth for thirst’ (Isa 41:17). There is none in their view; none in their view for them. Hence David, when he had his broken heart, felt he wanted washing, he wanted purging, he wanted to be made white. He knew that spiritual riches lay there but he did not so well perceive that God had washed and purged him. Yea, he rather was afraid that all was going, that he was in danger of being cast out of God’s presence, and that the Spirit of grace would be utterly taken from him (Psa 51). That is the first thing. The broken-hearted is poor, because he knows his wants.

2. The broken-hearted is poor, because he knows he cannot help himself to what he knows he wants. The man that has a broken arm, as he knows it, so he knows of himself he cannot set it. This therefore is a second thing that declares a man is poor, otherwise he is not so. For suppose a man wants never so much, yet if he can but help himself, if he can furnish himself, if he can supply his own wants out of what he has, he cannot be a poor man. Yea, the more he wants, the greater are his riches, if he can supply his own wants out of his own purse.

He then is the poor man, that knows his spiritual want, and also knows he cannot supply or help himself. But this the broken-hearted knows, therefore he in his own eyes is the only poor man. True, he may have something of his own, but that will not supply his want, and therefore he is a poor man still. I have sacrifices, says David, but thou dost not desire them, therefore my poverty remains (Psa 51:16). Lead is not gold, lead is not current money with the merchants. There is none has spiritual gold to sell but Christ (Rev 3:18). What can a man do to procure Christ, or procure faith, or love? Yea, had he never so much of his own carnal excellencies, no, not one penny of it will go for pay in that market where grace is to be hand. ‘If a man would give all the substance of his house for love, it would utterly be contemned’ (Can 8:7).

This the broken-hearted man perceives, and therefore he sees himself to be spiritually poor. True he has a broken heart, and that is of great esteem with God; but that is not of nature’s goodness, that is a gift, a work of God; and that is the sacrifices of God. Besides, a man cannot remain content and at rest with that; for that, in the nature of it, does but show him he is poor, and that his wants are such as himself cannot supply. Besides, there is but little ease in a broken heart.

3. The broken-hearted man is poor, and sees it; because he finds he is now disabled to live any way else but by begging. This David betook himself to, though he was a king; for he knew, as to his soul’s health, he could live no way else. ‘This poor man cried,’ saith he, ‘and the Lord heard him, and saved him out of all his troubles’ (Psa 34:6). And this leads me to the fifth sign.

Fifth. Another sign of a broken heart is a crying, a crying out. Pain, you know, will make one cry. Go to them that have upon them the anguish of broken bones, and see if they do not cry; anguish makes them cry. This, this is that which quickly follows, if once thy heart be broken, and thy spirit indeed made contrite.

1. I say, anguish will make thee cry. ‘Trouble and anguish,’ saith David, ‘have taken hold on me’ (Psa 119:143). Anguish, you know, doth naturally provoke to crying; now, as a broken bone has anguish, a broken heart has anguish. Hence the pains of one that has a broken heart are compared to the pangs of a woman in travail (John 16:20-22).

Anguish will make one cry alone, cry to one’s self; and this is called a bemoaning of one’s self. ‘I have surely heard Ephraim bemoaning himself,’ saith God (Jer 31:18). That is, being at present under the breaking, chastising hand of God. ‘Thou hast chastised me,’ saith he, ‘and I was chastised, as a bullock unaccustomed to the yoke.’ This is his meaning also who said, ‘I mourn in my complaint, and make a noise.’ And why? Why, ‘My heart is sore pained within me’ (Psa 4:2-4).