Works of John Bunyan Volume I Part 179

Nor is there any thing that will prevail with these to the saving of their souls, until their hearts are broken. David, after he had defiled Bathsheba, and slain her husband, yet boasted himself in his justice and holiness, and would by all means have the man put to death that had but taken the poor man's lamb, when, alas! poor soul, himself was the great transgressor. But would he believe it? No, no; he stood upon the vindicating of himself to be a just doer; nor would he be made to fall until Nathan, by authority from G.o.d, did tell him that he was the man whom himself had condemned; 'Thou art the man,' said he: at which word his conscience was awakened, his heart wounded, and so his soul made to fall under the burden of his guilt, at the feet of the G.o.d of heaven for mercy (2 Sam 12:1-13).

Ah! pride, pride! thou art that which holds many a man in the chains of his sins; thou art it, thou cursed self-conceit, and keepest them from believing that their state is d.a.m.nable. 'The wicked, through the pride of his countenance, will not seek after G.o.d' (Psa 10:4).

And if there is so much in the pride of his countenance, what is there, think you, in the pride of his heart? Therefore Job says it is to hide pride from man, and so to save his soul from h.e.l.l, that G.o.d chasteneth him with pain upon his bed, until the mult.i.tude of his bones stick out, and until his life draws nigh to the destroyer (Job 33:17-22).

It is a hard thing to take a man off his pride, and make him, instead of trusting in, and boasting of his goodness, wisdom, honesty, and the like, to see himself a sinner, a fool, yea, a man that is cruel, as to his own immortal soul. Pride of heart has a power in it, and is therefore compared to an iron sinew, and an iron chain, by which they are made stout, and with which they are held in that stoutness, to oppose the Lord, and drive his Word from their hearts (Lev 26:19; Psa 73:6).

This was the sin of devils, and it is the sin of man, and the sin, I say, from which no man can be delivered until his heart is broken; and then his pride is spoiled, then he will be glad to yield. If a man be proud of his strength or manhood, a broken leg will maul him; and if a man be proud of his goodness, a broken heart will maul him; because, as has been said, a broken heart comes by the discovery and charge of sin, by the power of G.o.d upon the conscience.

Fourth. Man, take him as he comes into the world, and he is not only a dead man, a fool, and proud, but also self-willed and headstrong (2 Peter 2:10). A stubborn ungain creature is man before his heart is broken. Hence they are so often called rebels, rebellious, and disobedient: they will only do what they list. 'All day long,' says G.o.d, 'have I stretched out my hand to a disobedient and gainsaying people.' And hence, again, they are compared to a self-willed or headstrong horse, that will, in spite of his rider, rush into the battle. 'Every one,' says G.o.d, 'turneth to his course, as the horse rusheth into battle' (Jer 8:6). They say, 'With our tongue will we prevail, our lips are our own; who is lord over us' (Psa 12:4).

Hence they are said to stop their ears, to pull away their shoulder, to shut their eyes, and harden their hearts, 'against the words of G.o.d, and contemned the counsel of the Most High' (Psa 107:11; Zech 7:10,12). They are fitly compared to the rebellious son who would not be ruled by his parents, or to the prodigal, who would have all in his own hand, and remove himself far away from father and father's house (Deut 21:20; Luke 15:13). Now for such creatures, nothing will do but violence. The stubborn son must be stoned till he dies; and the prodigal must be famished out of all; nothing else, I say, will do. Their self-willed stubborn heart will not comply with the will of G.o.d before it is broken (Deut 21:21; Luke 15:14-17).

These are they that are called the stout-hearted; these are said to be far from righteousness, and so will remain until their hearts are broken; for so they must be made to know themselves (Isa 9:9-11).

Fifth. Man, as he comes into the world, is not only a dead man, a fool, proud, and self-willed, but also a fearless creature. 'There is,' saith the text, 'no fear of G.o.d before their eyes' (Rom 3:18).

No fear of G.o.d! There is fear of man, fear of losing his favour, his love, his good-will, his help, his friends.h.i.+p; this is seen everywhere. How do the poor fear the rich, the weak fear the strong, and those that are threatened, them that threaten! But come now to G.o.d; why, none fear him; that is, by nature, none reverence him; they neither fear his frowns, nor seek his favour, nor inquire how they may escape his revenging hand that is lifted up against their sins and their souls because of sin. Little things they fear the losing of them; but the soul they are not afraid to lose. 'They fear not me, saith the Lord' (Mal 3:5).

How many times are some men put in mind of death by sickness upon themselves, by graves, by the death of others? How many times are they put in mind of h.e.l.l by reading the Word, by lashes of conscience, and by some that go roaring in despair out of this world? How many times are they put in mind of the day of judgment. As, 1. By G.o.d's binding the fallen angels over to judgment. 2. By the drowning of the old world (2 Peter 2:4,5; Jude 6,7). 3. By the burning of Sodom and Gomorrah with fire from heaven (2 Peter 2:6; Jude 7). 4. By appointing a day (Acts 17:29-31). 5. By appointing a judge (Acts 10:40-42). 6 By reserving their crimes in records (Isa 30:8; Rev 20:12). 7. By appointing and preparing of witnesses (Rom 2:15).

8. And by promising, yea, threatening, yea, resolving, to call the whole world to his bar, there to be judged for all which they have done and said, and for every secret thing (Matt 25:31-33, 12:36; Eccl 11:9, 12:14).

And yet they fear not G.o.d: alas! they believe not these things.

These things, to carnal men, are like Lot's preaching to his sons and daughters that were in Sodom. When he told them that G.o.d would destroy that place, he seemed unto them as one that mocked; and his words to them were as idle tales (Gen 19:14). Fearless men are not won by words; blows, wounds, and killings, are the things that must bring them under fear. How many struggling fits had Israel with G.o.d in the wilderness? How many times did they declare that there they feared him not? And observe, they were seldom, if ever, brought to fear and dread his glorious name, unless he beset them round with death and the grave. Nothing, nothing but a severe hand, will make the fearless fear. Hence, to speak after the manner of man, G.o.d is put upon it to go this way with sinners when he would save their souls; even bring them, and lay them at the mouth, and within sight of h.e.l.l and everlasting d.a.m.nation: and there also charge them with sin and guilt, to the breaking of their hearts, before they will fear his name.

Sixth. Man, as he comes into the world, is not only a dead man, a fool, proud, self-willed, and fearless, but he is a false believer concerning G.o.d. Let G.o.d report of himself never so plainly, man by nature will not believe this report of him. No, they are become vain in their imaginations, and their foolish heart is darkened; wherefore they turn the glory of G.o.d, which is his truth, into a lie (Rom 1:21-25). G.o.d says, He sees; they say, He seeth not; G.o.d saith, He knows; they say, He doth not know: G.o.d saith, None is like himself; yet they say, He is altogether like to them: G.o.d saith, None shall keep his door for naught; they say, It is in vain, and to no profit to serve him: he saith, He will do good; they say, He will neither do good nor evil (Job 22:13,14; Psa 50:21; Job 21:14,15; Mal 3:14; Zeph 1:12). Thus they falsely believe concerning G.o.d; yea, as to the word of his grace, and the revelation of his mercy in Christ, they stick not to say by their practice--for a wicked man speaketh with his feet (Prov 6:13)--that that is a stark lie, and not to be trusted to (1 John 5:10).

Now, what shall G.o.d do to save these men? If he hides himself and conceals his glory, they perish. If he sends to them by his messengers, and forbears to come to them himself, they perish. If he comes to them and forbears to work upon them by his word, they perish: if he worketh on them, but not effectually, they perish.

If he works effectually he must break their hearts, and make them, as men wounded to death, fall at his feet for mercy, or there can be no good done on them; they will not rightly believe until he fires them out of their misbelief, and makes them to know, by the breaking of their bones for their false faith, that he is, and will be, what he has said of himself in his holy Word.[12] The heart, therefore, must be broken before the man can come to good.

Seventh. Man, as he comes into the world, is not only a dead man, a fool, proud, self-willed, fearless, and a false believer, but a great lover of sin; he is captivated, ravished, drowned in the delights of it. Hence it [the Word] says, they love sin, delight in lies, do take pleasure in iniquity, and in them that do it; that they sport themselves in their own deceivings, and glory in their shame (John 3:19; Psa 62:4; Rom 1:32; 2 Peter 2:13; Phil 3:19).

This is the temper of man by nature; for sin is mixed with and has the mastery of all the powers of his soul. Hence they are said to be captives to it, and to be led captive into the pleasures of it, at the will of the devil (2 Tim 2:26). And you know it is not an easy thing to break love, or to take the affections off that object on which they are so deeply set, in which they are so deeply rooted, as man's heart is in his sins. Alas! how many are there that contemn all the allurements of heaven, and that trample upon all the threatenings of G.o.d, and that say, 'Tush,' at all the flames of h.e.l.l, whenever these are propounded as motives to work them off their sinful delights! so fixed are they, so mad are they, upon these beastly idols. Yea, he that shall take in hand to stop their course in this their way, is as he that shall attempt to prevent the raging waves of the sea from their course, when driven by the mighty winds.

When men are somewhat put to it, when reason and conscience shall begin a little to hearken to a preacher, or a judgment that shall begin to hunt for iniquity, how many tricks, evasions, excuses, demurs, delays, and hiding-holes will they make, invent, and find, to hide and preserve their sweet sins with themselves and their souls, in the delights of them, to their own eternal perdition?

Hence they endeavour to stifle conscience, to choke convictions, to forget G.o.d, to make themselves atheists, to contradict preachers that are plain and honest, and to heap to themselves such of them only as are like themselves, that speak unto them smooth things, and prophesy deceits; yea, they say themselves to such preachers, 'Get you out of the way; turn aside out of the path; cause the Holy One of Israel to cease from before us' (Isa 30:8-11). If they be followed still, and conscience and guilt shall, like blood-hounds, find them out in their secret places, and roar against them for their wicked lives, then they will flatter, cogg, dissemble, and lie against their soul, promising to mend, to turn, to repent, and grow better shortly; and all to daff[13] off convictions and molestations in their wicked ways, that they may yet pursue their l.u.s.ts, their pleasures, and sinful delights, in quiet, and without control.

Yea, further, I have known some that have been made to roar like bears, to yell like dragons, and to howl like dogs, by reason of the weight of guilt, and the lashes of h.e.l.l upon their conscience for their evil deeds; who have, so soon as their present torments and fears were gone, returned again with the 'dog to his vomit; and as the sow that was washed, to her wallowing in the mire' (Hosea 7:14; 2 Peter 2:20-22).

Once again, some have been made taste of the good Word of G.o.d, of the joy of heaven, and of the powers of the world to come, and yet could not by any one, nay, by all of these, be made to break their league for ever with their l.u.s.ts and sins (Heb 6:4,5; Luke 8:13; John 5:33-35). O Lord! what is man, that thou art mindful of him?

Wherein is he to be accounted of? He has sinned against thee; he loves his sins more than thee. He is a lover of pleasures more than he is a lover of G.o.d!

But now, how shall this man be reclaimed from this sin? How shall he be brought, wrought, and made, to be out of love with it?

Doubtless it can be by no other means, by what we can see in the Word, but by the wounding, breaking, and disabling of the heart that loves it, and by that means making it a plague and gall unto it. Sin may be made an affliction, and as gall and wormwood to them that love it; but the making of it so bitter a thing to such a man, will not be done but by great and sore means. I remember we had in our town some time since, a little girl that loved to eat the heads of foul tobacco-pipes, and neither rod nor good words could reclaim her, and make her leave them. So her father takes advice of a doctor, to wean her from them, and it was this: Take, saith he, a great many of the foulest tobacco-pipe heads you can get, and boil them in milk, and make a posset of that milk, and make your daughter drink the posset-drink up. He did so, and gave his girl it, and made her drink it up; the which became so irksome and nauseous to her stomach, and made her so sick, that she could never abide to meddle with tobacco-pipe heads any more, and so was cured of that disease. Thou lovest thy sin, and neither rod nor good words will as yet reclaim thee. Well, take heed; if thou wilt not be reclaimed, G.o.d will make thee a posset of them, which shall be so bitter to thy soul, so irksome to thy taste, so loathsome to thy mind, and so afflicting to thy heart, that it shall break it with sickness and grief, till it be loathsome to thee. I say, thus he will do if he loves thee; if not, he will suffer thee to take thy course, and will let thee go on with thy tobacco-pipe heads!

The children of Israel will have flesh, must have flesh; they weep, cry, and murmur, because they have not flesh; the bread of heaven, that is but light and sorry stuff in their esteem (Num 11:1-6).

Moses goes and tells G.o.d how the people despised his heavenly bread, and how they longed, l.u.s.ted, and desired to be fed with flesh.

Well, says G.o.d, they shall have flesh, they shall have their fill of flesh; I will feed them with it; they shall have to the full; and that 'ye shall not eat one day, nor two days, nor five days, neither ten days, nor twenty days; but even a whole month, until it come out at your nostrils, and it be loathsome unto you; because ye have despised the Lord' (Num 11:11-20). He can tell how to make that loathsome to thee on which thou most dost set thine evil heart.

And he will do so, if he loves thee; else, as I said, he will not make thee sick by smiting of thee nor punish thee for or when thou committest wh.o.r.edom, but will let thee alone till the judgment-day, and call thee to a reckoning for all thy sins then. But to pa.s.s this.

Eighth. Man, as he comes into the world, is not only a dead man, a fool, proud, self-willed, fearless, a false believer, and a lover of sin, but a wild man. He is of the wild olive tree, of that which is wild by nature (Rom 11:17,24). So, in another place, man by nature is compared to the a.s.s, to a wild a.s.s. 'For vain or empty man would be wise, though man be born like a wild a.s.s's colt' (Job 11:12). Isaac was a figure of Christ, and of all converted men (Gen 4:28). But Ishmael was a figure of man by nature; and the Holy Ghost, as to that, saith this of him, 'And he will be a wild man' (Gen 16:12). This man, I say, was a figure of all carnal men, in their wildness or estrangedness from G.o.d. Hence it is said of the prodigal, at his conversion, that he came to himself then; implying that he was mad, wild, or out of his wits before (Luke 15:17). I know there is a difference sometimes betwixt one's being wild and mad; yet sometimes wildness arriveth to that degree as to give one rightly the denomination of being mad. And it is always true in spirituals; namely, that he that is wild, as to G.o.d, is mad, or besides himself, and so not capable, before he is tamed, of minding his own eternal good as he should. There are these several things that are tokens of one wild or mad; and they all meet in a carnal man.

1. A wild or mad man gives no heed to good counsel; the frenzy of his head shuts all out, and by its force leads him away from men that are wise and sober. And thus it is with carnal men; good counsel is to them as pearls are that are cast afore swine; it is trampled under foot of them, and the man is despised that brings it (Matt 7:6). 'The poor man's wisdom is despised, and his words are not heard' (Eccl 9:16).

2. A wild or mad man, let him alone, and he will greatly busy himself all his life to accomplish that which, when it is completed, amounts to nothing. The work, the toil, the travel of such a one comes to nothing, save to declare that he was out of his wits that did it. David, imitating of such a one, scrabbled upon the gate of the king, as fools do with chalk; and like to this is all the work of all carnal men in the world (1 Sam 21:12,13). Hence, such a one is said to labour for the wind, or for what will amount to no more than if he filled his belly with the east wind (Eccl 5:16; Job 15:2).

3. A wild or mad man, if you set him to do anything, and he does it, he will yet do it, not by or according to your bidding, but after the folly of his own wild fancy; even as Jehu executed the commandment of the Lord; he did it in his own madness, taking no heed to the commandment of the Lord (2 Kings 9:20, 10:31). And thus do carnal men do, when they meddle with any of G.o.d's matters, as hearing, praying, reading, professing; they do all according to their own wild fancy; they take no heed to do these after the commandment of the Lord.

4. Wild or mad men, if they deck or array themselves with ought, as many times they do, why, the spirit of their wildness or frenzy appears even in the mode and way in which they do it. Either the things themselves which they make use of for that purpose are very toys and trifles; or if they seem to be better, they are put on after an antic manner, rather to the rendering of them ridiculous, than to bespeak them sober, judicious, or wise; and so do natural men array themselves with what they would be accepted in with G.o.d.

Would one in his wits think to make himself fine or acceptable to men by arraying himself in menstruous cloths, or by painting his face with dross and dung? And yet this is the finery of carnal men, when they approach for acceptance into the presence of G.o.d (Isa 64:6; Phil 3:7,8).

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

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

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

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

Thus it is in spirituals. The world, they know not what the anguish or pain of a broken heart means; they say, 'Who will show us any good,' that is, better than we find in our sports, pleasures, estates, and preferments. 'There be many,' says the Psalmist, speak after this sort. But what says the distressed man? Why, 'Lord, lift thou up the light of thy countenance upon us'; and then adds, 'Thou hast put gladness in my heart'; namely, by the light of thy countenance, for that is the plaister for a broken heart. 'Thou hast put gladness in my heart, more than in the time that their corn and their wine increaseth' (Psa 4:1-7). O! a broken heart can savour pardon, can savour the consolations of the Holy Ghost.

Yea, as a hungry or thirsty man prizes bread and water in the want thereof, so do the broken in heart prize and set a high esteem on the things of the Lord Jesus. His flesh, his blood, his promise, and the light of his countenance, are the only sweet things both to scent and taste, to those that are of a wounded spirit. The full soul loatheth the honey-comb; the whole despise the gospel, they savour not the things that are of G.o.d.

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

But, I say, what is the reason some so prize what others so despise, since they both stand in need of the same grace and mercy of G.o.d in Christ? Why, the one sees, and the other sees nothing, of this woeful miserable state. And thus have I showed you the necessity of a broken heart. 1. Man is dead, and must be quickened. 2. Man is a fool, and must be made wise. 3. Man is proud, and must be humbled.

4. Man is self-willed, and must be broken. 5. Man is fearless, and must be made to consider. 6. Man is a false believer, and must be rectified. 7. Man is a lover of sin, and must be weaned from it.

8. Man is wild, and must be tamed. 9. Man disrelishes the things of G.o.d, and can take no savour in them, until his heart is broken.

[V. THE REASONS WHY A BROKEN HEART IS ESTEEMED BY G.o.d SUCH AN EXCELLENT THING.]

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

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

Hence it is said, 'The preparations of the heart in man, &c., is from the Lord.' And again, 'G.o.d maketh my heart soft, and the Almighty troubleth me' (Job 23:16). The heart, as it is by nature hard, stupid, and impenetrable, so it remains, and so will remain, until G.o.d, as was said, bruiseth it with his hammer, and melts it with his fire. The stony nature of it is therefore said to be taken away of G.o.d. 'I will take away the stony heart out of your flesh, and I will give you,' saith he, 'an heart of flesh' (Eze 36:26). I will take away the stony heart, or the stoniness, or the hardness of your heart, and I will give you a heart of flesh; that is, I will make your heart sensible, soft, wieldable, governable, and penitent.

Sometimes he bids men rend their hearts, not because they can, but to convince them rather, that though it must be so, they cannot do it; so he bids them make themselves a new heart, and a new spirit, for the same purpose also; for if G.o.d doth not rend it, it remains unrent; if G.o.d makes it not new, it abides an old one still.

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

This man cannot do this thing: for that his heart has the mastery of him, and will not but carry him after all manner of vanity. What now must be done? Why, G.o.d must take the heart by storm, by power, and bring it to a compliance with the Word; but the heart of itself will not; it is deluded, carried away to another than G.o.d.

Wherefore G.o.d now betakes him to his sword, and bring down the heart with labour, opens it, and drives out the strong man armed that did keep it; wounds it; and makes it smart for its rebellion, that it may cry; so he rectifies it for himself. 'He maketh sore, and bindeth up; he woundeth, and his hands make whole' (Job 5:18).

Thus having wrought it for himself, it becomes his habitation, his dwelling-place: 'That Christ may dwell in your hearts by faith'

(Eph 3:17).

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

1. By breaking of the heart he openeth it, and makes it a receptacle for the graces of his Spirit; that is the cabinet, when unlocked, where G.o.d lays up the jewels of the gospel; there he puts his fear; 'I will put my fear in their hearts'; there he writes his law; 'I will write my law in their heart'; there he puts his Spirit: 'I will put my Spirit within you' (Jer 31:31-33, 32:39-41; Eze 36:26,27).

The heart, I say, G.o.d chooses for his cabinet: there he hides his treasure; there is the seat of justice, mercy, and of every grace of G.o.d; I mean, when it is broken, made contrite; and so regulated by the holy Word.

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

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