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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91855	A broken spirit, God's sacrifices. Or, The gratefulnesse of a broken spirit unto God. Represented in a sermon, before the right Honourable House of Peeres, in K. Henry the Seventh's chappell in the Abbey Westminster, upon Wednesday Decemb. 9. 1646. Being a day of publike humiliation for removing of the great judgment of rain and waters then upon the kingdome, &c. / By Fran. Roberts M. A. Minister of Christ, at Austins, London.	Roberts, Francis, 1609-1675.	1646 (1646)	Wing R1580; Thomason E365_14; ESTC R201252	39,320	48

A broken Spirit GOD's Sacrifices OR THE GRATE FULNESSE OF A Broken Spirit unto GOD Represented in A SERMON BEFORE The right Honourable House of Peeres IN K. HENRY the Seventh's Chappell in the Abbey Westminster upon Wednesday Decemb. 9. 1646. Being a Day of publike Humiliation for removing of the great judgment of Rain and Waters then upon the KINGDOME c. By FRAN. ROBERTS M. A. Minister of Christ at Austins London Ioel 2. 12 13. Turn yeeven to me with all your heart and with sasting and with weeping and with mourning And rend your heart and not your garments and turn to the Lord your God For he is gracious and mercifull slow to anger and of great kindnesse and repenteth him of the evill Psal. 147. 3. He healeth the broken in heart and bindeth up their wounds August in Soliloq Inanis est poenitentia quam sequens culpa coinquin at nihil prosunt lamenta si replicentur peccata nihil valet à malis veniam poscere mala de novo iterare LONDON Printed for George Calvert of Austins Parish in the Old-Change at the signe of the Golden Fleece 1647. Die Jovis 10. Decembris 1646. ORdered by the LORDS in Parliament assembled That this House gives thankes to Mr. Roberts for his great pains taken in his Sermon preached yesterday before their Lordships in King Henry the Seventh's Chappell in the Abby Westminster it being a day of publique Humiliation for the removing of the great Judgement of Rayne and Waters now upon the Kingdome and for the preventing the sad Consequences thereupon And he is hereby desired to print and publish the same which is to be printed onely by Authority under his own Hand Jo Browne Cler. Parliamentorum I appoint George Calvert of Austins Parish to print my Sermon Preached Decemb. 9. 1646. Fran Roberts TO THE Right Honourable THE HOUSE OF PEERS Assembled in PARLIAMENT Right Honourable THe wrath of God so variously and dreadfully revealed from heaven of late against this Nation and all the ungodlinesse and unrighttousnesse of men therein for which Gods wrath hath been so revealed do call and cry aloud to all the Kingdom for mature and true Repentance To the making up of true Repentance that holy change of the sinners person and conversation these Four necessary and eminent ingredients seem principally required viz. 1. Conviction of sin Joh. 16. 8 9 2. Contrition for sin Psal. 51. 17. Acts 2. 36 37. 2 Cor. 710. 〈◊〉 Avorsion or turning away from sin both in inward Principles and outward Practices Isai. 1. 16. and 55. 7. Ezek. 18 30 31 32 And 4. Conversion to God in Christ both in hear● and life Isai. 557. and 1. 17. Hos. 14. 12. Jerem. 4 1. Joel 2. 12 13. For till the Conscience be convinced of sin how shall the heart be contrite for sin till the heart be contrite and kindly broken for sin how shall it forsake and turn away from sin Till the bea rt truely turn away from sin how should it acceptably convert or return to God And till the sinner do return even unto God how can he be said compleatly and truely to repent 1. In Conviction of sin these things seem specially implied viz. 1. A sin-guiltinesse wherewith the sinner may be charged All have sinned Rom. 5. 12. and Christ alone was holy harmlesse undefiled separate from sinners Heb. 7. 26. and none could convince him of sin Joh. 8. 46. 2. Clear and evident Manifestation of that sin-guiltinesse to the soul by the divine light of the Word and Spirit of God Psal. 50. 21. Joh. 3. 1920. Ephes. 5. 13. 3. Reflection and the turning in of the soul upon it self to take a deliberate view of sin manifested If they shall bethink themselves † Heb. If they shall return unto their heart or If they shall bring back unto their bea rt 1 Kings 8. 47. 4. And finally a self-sentencing upon this self-reflection as clearly guilty of such sin or sinfulnesse as 2 Sam. 12. 13. with Psal. 51. 4. 2. In Contrition for sin these things seem peculiarly to be contained viz. 1. The souls deep apprehensivenesse of the hatefulnesse abominablenesse and sinfulnesse of sin wherewith it is convinced seriously laying it to heart as being most lively and clearly sensible thereof Psal. 51. 3. My sin is ever before me 2. The hearts hating detesting and abominating of these iniquities with indignation so deeply apprehended as the greatest burdens diseases deformities evils or enemies in the world 2 Cor. 7. 11. 3. The spirits inward relenting melting and mourning bitterly for sin thus detested and abhorred Zech. 12 10 11 12. 2 Cor. 7. 10. 2 Chron. 34 27. 4. The sinners deep debasing humbling loathing and abhorring themselves for their iniquities so abominated and lamented 2 Chron. 33. 12. Ezek. 6. 9 and 20 43. and 36. 31. Job 42. 6 Now these inward acts of Contrition oft-times have been of old represented by * outward discoveries and expressions of 1. Fasting as counting themselves unworthy of all food Joel 1. 14. 2. Rending of garments denoting the renting of the heart Joel 2. 13. 3. Tears which are as the blood of a wounded spirit Matth. 26. ult. Luke 7. 38. 4. Lying on the ground in self-debasement 2 Sam. 12. 16. 5. Covering their ●eads with ashes as counting themselves more vile then dust and ashes Nehem. 9. 1. Job 42. 6. Luke 10. 13. 6. Sackcloth coursest garments Esth. 43. Jonah 34. 7. Smiting upon the thigh through inward anguish and anxiety * as a travelling woman in extremity of pangs Jer. 31. 19. 8. Beating of the brests as deeply discontented at themselves So the prodigal smote his brest Luke 18. 13. Sometimes these external expressions are without the inward acts of Contrition and then they are but as Crocodiles tears but meer hypocritical paintings When outward expressions and inward Contrition go together they are melody delectable even to heaven it self 3. In Aversion from sin are remarkable 1. A new and secret antipathy in the soul against sin from an oppsite principle of grace infused Gal. 517. These two are contrary one to another 2. Ceasing to do evil both in the elicite and imperate acts of heart and life Isai. 1. 16. called denying ungodlinesse and worldly lusts Tit. 2. 11. putting away all filthinesse and superfluity of naughtinesse Jam. 1. 21. putting off of the old man Col. 3. 9. casting away of abominations as a menstruous cloth saying to it Get thee hence Isai. 30. 22. c. 3. Breaking off the occasions inlets inducements and temptations to evil for time to come Psal. 119. 115. as Peter fled from the high-priests hall where he was tempted Matth. 26. ult. 4. Maintaining a constant intestine combat against sin that it may be mortified killed extirpated at last out of the soul Gal. 5. 17. the spirit lusteth against the flesh See Rom. 8. 13. 4. Finally in conversion or turning to God in Christ are considerable 1. The Motives inclining and alluring

when men will not be reformed no not by the severest judgements of God Lev. 26. 24 25 26. Thus have I briefly indigitated out of the word of God some of those sins and abominations in these several Catalogues for which the Lord hath heretofore threatned and plagued his people with SVVORD PESTILENCE and FAMINE two of which this Kingdome of late hath ●adly f●lt and the third is greatly feared That your Honours may cleerly see the equity of Gods severest proceedings with us in all this that is come upon us and the necessity of our breaking our hearts and humbling our soules greatly in this Land for all those Sins and Rebellions wherewith we have already pulled so much and are like to pull down more and more vengeance upon our selves and our Posteritie For which of all those Abominations fore-mentioned is not England deeply guilty of And shall England think to commit the same sins and yet escape the judgements of God Wherefore I most humbly and earnestly beseech your Honours that as you tender the glory of God the true happinesse of this Church and State the removing of present and preventing of future judgements the treasuring up of blessings for the present generation and for posterity and the re-imbarquing of England again in the bosome of Gods favour you would be pleased in your great zeal and wisdome to think of some way how with the advice of the Assembly of Divines a more full and impartiall Catalogue then hitherto hath been made of the Publick sins and provocations of England may be drawn up and published by Authority of Parliament and that a most solemn Day of Humiliation for the whole Kingdome may be peculiarly set apart for afflicting of our souls deeply for those sins from Dan to Beersheba And let the Lord accept us Now the Father of mercies and God of all consolation lift up your hearts in the wayes of God and make you strong for all the work of God that remains upon your hand So prayeth Your Honours faithfull servant in the Lord FRAN. ROBERTS A Broken Spirit Gods Sacrifices OR The gratefulness of a broken SPIRIT unto GOD PSAL. 51. 17. The Sacrifices of God are a broken Spirit THis day we are come together to afflict our souls and mourn before the Lord because the heavens have now for divers moneths together so sadly mourned upon the Land in extraordinary dearth-threatning shours These excessive shou●s and judgement of rain were first gendred and occasioned by the poysonfull vapours of our sins and the sins of the Land that have ascended and been multiplyed before the Lo●d One successfull and approved remedy against both sin and judgement● is To lay our selves low before the Lord with penitentiall brokennesse of spirit and this brokennesse is the peculiar subject of this Text Oh that our God would break our hearts like Davids heart in the consideration of it The Psalm may be justly stiled Davids Recantation How doth he bleed and melt for his bloody sins This sweet singer of Israel as he is stiled never prayed and sung more melodiously and pathetically then when his heart was broken most penitentially as the birds in the spring tune most sweetly when it rains most sadly or as some faces appear most oriently beautiful when they are most instampt with sorrow In this Psalm are Principally considerable the Title and the substance of the Psalm 1. The Title prefixed which is here as the Contents of a book as the Key of the Psalm contains 1. The inscription of it To the chief Musician or to the master of the musick 2. The Primary or instrumental Cause of it Viz. DAVID He ingenuously takes the shame of his sin upon his own face 3. The Occasion of the Psalm which is twofold viz. 1. DAVIDS Iniquity and 2. NATHANS Ministry waking his secure conscience out of it When Nathan the Prophet came unto him after he had gone in to Bath●heba The story is fully laid down in 2 Sam. 11. 12. Chapters 2. The Substance of the Psalm it self wherein consider 1. The nature or kind of it so it is a Psalmus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a Praying Psalm 2. The scope or end of it principally to implore Gods free grace and favor in the pardoning and purging of his sin and the more plenary sanctifying and comforting of his sin-afflicted heart as is evident in the Current of the Psalm Whence its very clear 1. That the best of Saints may foully fa●l 2. That the Saints foully falling shall yet penitentially rise again 3. That when they rise after their relapses they are embittered against their own sins most impartially they deal with God in their Repentance most ingenuously and sincerely 3. The branches or parts of this Prayer which are chiefly two viz. Petition for himself who by Murder and Adultery had off●…ed Verse 1. to 18. And Supplication for the Church of God which by his fal might be scandalized and endangered V●●se 18 19. For himself he beggs Restauration by Arguments drawn 1. From himself most seriously and sincerely repenting Ver. 3. to 13. 2. From others who might be involved in like offences whom upon such his experience of divine favor he should be enabled feelingly to instruct in the ways of God and mysteries of Conversion Then will I teach transgressors thy wayes and sinners shall be converted unto the Verse 13. Then I that have been a Pati●nt shal become a Phisitian to other sin-bruised souls Then I that have had my bones thus broken by my fall shal help to bind up the broken bones of others 3. From Gods own glory which upon such beams and discoveries of grace would be rendred most illustrious 1 Partly in his thankeful publishing of Gods praises for mercies received Verse 14 15. 2 Partly in his dutiful sacrificing and rendering unto God not so much the carnal typical sacrifices of the Law which were not the things wherein God did rest Verse 15 16. But the spiritual and true sacrifices of a broken and contrite spirit which were the sacrifices of Gods delight in the words of the Text ver. 17. The Sacrifices of God are a broken Spirit c. Having thus led you to the Words lets-view the treasure comprized in them they set forth The singular gratefulnesse of true broken-heartednesse Here are two Propositions Emphatically discovering this 1. Affirmatively shewing in what high account a broken spirit is with God The sacrifices of God are a broken spirit 2. Negatively discovering what dis-respect or unkindnesse a broken heart shall never finde with God A broken and contrite heart O God thou wilt not despise Both Propositions are for substance one and the same but doubled like Pharaohs Dreams more infallibly to assure us of the certainty thereof and therefore in the handling of the first proposition we shal in effect have the sense of both In the Affirmative proposition you have first the subj●ct A broken Spirit Secondly the Predicate affirmed of

we never after read that he relapsed into the same sin yea we read our Saviours Prophecy of him that he should glorifie God by being himself crucified for Christ and his Truth Joh. 21. 18. Publiquely A broken spirit is desirous also to reforme others It is very remarkable in Scriptures that when Magistrates and Rulers became men of contrite and broken spirits indeed they could not rest and terminate in Personall but did proceed to publique Reformation in the Kingdome and Church wherein they lived Thus Ezra hearing of the sins of the people of the land and of the Princes by unlawfull marriages with the Heathens rent his garment and mantle and pluckt off the haire of his head and of his beard and sate downe astonyed Ezr. 9. 1 2 3. here are notable symptomes how his spirit was broken for their sins consequently both Ezra and the people weeping very sore set upon Reformation to put away all the strange wives and their children and Ezra made them Covenant and sweare to God to do it and after tooke course to have it done Ezra 10. 1 2 3 4 5 c. Thus good King Josiah his heart being tender and his spirit melted at consideration of the peoples sinnes he sets presently and vigorously upon publique Reformation makes the Law of God be publiquely read enters into Covenant with God to keep his Commandements and his Testimonies and his Statutes with all his heart with all his soul caused all that were present in Hierusalem and Benjamin to stand to it took away all the abominations out of all the Countreys that pertained to the children of Israel and made all that were present in Israel to serve to serve the Lord their God and all his dayes they departed not from following the Lord the God of their Fathers here was Reformation to purpose 2 Chron. 34. 19. 27. 29. to the end of the Chap. Yea Mannasses himself that prodigious monster of wickednesse 2 Chron. 33. 2. to 11. when in his affliction his heart was broken so that he besought the Lord his God and humbled himselfe greatly before the God of his Fathers Even then this Mannasses set upon publike Reformation for he tooke away the strange Gods and Idols out of the house of the Lord and all the Altars that he had built in the mount of the house of the Lord and in Ierusalem and cast them out of the City And he repaired the Altar of the Lord and sacrificed thereon peace-offerings and thank-offerings and commanded Judah to serve the Lord God of Israel 2 Chron. 32. 12. 15. 16. Thus he 1. removed the abominations which himselfe had erected 2. restored the pure worship of God which himself destroyed and 3. commanded Iudah to serve the Lord God of Israel who could have expected such a Reformation from Manasses his humbled spirit could not chuse but reforme Then what Church and State need despaire of Reformation if the Lord would but thoroughly humble and breake the hearts of Princes and Rulers as he did Manasses Right Honorable this in speciall concernes you be pleased to consider these three ●amous Magistrates how when their spirits were broken they speedily and se●iously testified the same in publike Reformations get you broken hearts like them you will r●●orme 〈◊〉 them It 's true you and the people have sworne and covenanted with God a publike Reformation according to the Word of God c. And God hath honoured you to lay some foundations of Reformation for which we blesse God hoping that these beginnings will still be carried forward to perfection and that God will not despise the day of small things Zech. 4. 10. But yet both Church and State still cry out for further Reformation how doth the Common-wealth groane under wofull oppression injustice and all manner of violence and wrong as much if not more then ever O hasten to save the poore Kingdome from these destructive evills But how doth the Church of God not onely groane but even languish faint and dye continually under those cursed diseases of error heresie blasphemy licentiousness divisions disorder and confusion horrid Atheisme and all manner of prophanness Are there not amongst us that say we have no Church no Ministry no Ordinances that oppose and deny the Scriptures the immortality of the soule the divinity of Christ the deity of the Holy-Ghost and almost all the fundamentals of Religion yea and all visible outward Reformation Whither are wee falling should these things still pass on without controule what Religion shall we leave to our posterity Can we redresse these distempers Ministers may preach people may petition and both may pray but if you sit still who are Heires of Restraint Judg. 18. 7. who bear the sword and should not beare the sword in vain Rom. 13. where shall we have healing you have power to hinder you have sworne to extirpate these evills if they be not extirpated we may justly fear they will extirpate both you and us at last Let it not be said of these lewd persons as once of Elies sons They have made themselves vile but you restrained them not you know it 's an old maxime in Divinity Qui cùm possit non prohibet jubet He that can but doth not hinder evill commandeth it God forbid you should contract such guilt upon your selves Besides these evills to be removed are there not many necessary parts of Reformation wanting as the publike Confession of Faith and Catechism besides many things in Church-Government c. Oh that the perfecting of these might be accelerated oh gird on zeal be valiant for the truth accomplish the Reformation imitate those broken-hearted Reformers never let it be said that you should come short of King Manasses Be strong and the Lord shall be with you This Doctrine may serve to Exhort all persons that desire either this day or at any time hereafter to present the Lord with Sacrifices acceptable indeed that they get and keep broken spirits These are the Sacri●ices of God these he will not despise but without these all your Prof●ssions Prayers Duties c. will be utterly rejected But how shall we get and keep broken Spirits hic labor hoc opus est Her'e 's the difficulty Answ. A broken spirit may be obtained and maintained 1. By a due dependance upon God alone in Jesus Christ for a broken spirit without God and Christ thou canst not breake thine own heart nor can all the world do it for thee thou maist aswell think to hold the winds in thy fist from blowing and the waves of the Sea from rolling up and down and roaring to span the vast Ocean with thy fingers to hold the huge globe of the Earth in the hollow of thy hand and to stop the course of the Sun and Moon in the firmament as to instill into thine own heart true penitential brokennesse Only God gives repentance 2 Tim. 2. 25. only God that made the heart can melt and mend the heart It