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 God.
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 God 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 God, and can take no savour in them, until his heart is broken.
[V. THE REASONS WHY A BROKEN HEART IS ESTEEMED BY GOD 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 pass, that a broken heart, a heart truly contrite, is to God 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 God or in his esteem an excellent thing, that is shown by that which follows.
First. A broken heart is the handiwork of God; 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, 'God 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, 'God 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 God, 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 God. '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 God doth not rend it, it remains unrent; if God 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 God's fingers, a precious thing, a thing in God'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, God 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, God 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 God. Wherefore God 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 God, a sacrifice of his own preparing; a material fitted for himself.