1. The term —
[We all have some idea of what is meant by " a broken heart," when applied to worldly sorrow. It signifies a person overwhelmed with sorrow to such a degree, that he is always bowed down under its weight, and incapable of receiving conso- lation from any thing but the actual removal of his burthens. Thus fur it may serve to illustrate the meaning of our text, and to shew what is meant by an heart broken with a sense of sin But in other respects there is an exceeding great dif- ference between the two : for an heart broken with worldly trou- bles, argues an ignorance of our own demerit — a want of resig- nation to God — a want of affiance in him — and a low esteem of those benefits which sanctified affliction is calculated to pro- duce In these respects therefore it forms a contrast,
rather than a resemblance, to true contrition.
Let us then drop the term, and cons^ider the thing.]
2. The thing —
[" A broken and a contrite heart" consists in a deep sense of our guilt and misery — a self-lotliing and abhorrence oil account of the peculiar aggravations of our sin, (as committed against a gracious God and a merciful Redeemer,) — a readiness to justify God in his dealings with us, whatever they be, — and such an insatiable desire after mercy, as swallows up every other sensation,
whether of joy or sorrow.
View all of these things distinctly and separately — compare them with the workings of David's mind as set forth in this
psalm"* view them as illustrated by other portions of Holy
Writ' and the more they are considered, the more will
they discover to us the precise nature of that sacrifice which is described in the text.]
Let us now proceed to inquh'e, II. Why God honours it with his peculiar favour —
That God does signally honour it, is certain — [When it is said that '^ a broken and contrite heart God will not despise," more is meant than is expressed : it means, that God will honour it with tokens of his peculiar approbation. Whoever he be that offers to him this sacrifice, God will notice him, even though there were only one in the universe, and he the meanest and vilest of mankind. Not all the angels in heaven should so occupy his attention as to prevent him from searching
out
'' ver. 3, 4. ib. y — 9.
' 2 Chron. xxxiv. 27. Job xl. 4. & xlii. 6. wuh Zech. xii. 10, Luke XV. 18, 19. 2 Chron. xxxiii. 12, 13, or ail together, 2 Cor. vii. 11, or as exemplified in other of David's Psalms, Ps, xxxviii. 4 — 10. &xl. 12, Perhaps it will be best to confine the illustrations to Ps, li. & xxxviii. for fear of swelling this part of the subject too much.