[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 con- solation from any thing but the actual removal of his burthens. Thus far it may serve to illustrate the meaning of our text, and to shew what is meant by a heart broken with a sense
of sin But in other respects there is an exceeding great
difference between the two : for a heart broken with worldly troubles, argues an ignorance of our own demerit — a want of resignation to God — a want of affiance in him — and a low esteem of those benefits which sanctified affliction is calculated to produce In these respects therefore it forms a con- trast, rather than a resemblance, to true contrition. Let us then drop the tenn^ and consider the thing J\
2. The thing— [" A broken and a contrite heart" consists in a deej) sense of our guilt and misery — a self-lothing and abhorrence on ac- count 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 these tilings 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 sacri- fice which is described in the text.]
Let us now proceed to inquire, 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 approba- tion. Whoever he be that oflfers 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 that person, and keeping his eye continually
i ver. 3, 4, 7—9.
^ 2 Chron. xxxiv. 27. Job xl. 4, and xlii. 6. with Zech. xii. 10. Luke XV. 18, 19. 2 Chron. xxxiii. 12, 1.3. or all together. 2 Cor. vii. 11. or as exemplified in other of David's Psalms, Ps. xxxviii. 4 — 10. and xl. 12, Perhaps it will be best to confine the illustrations to Ps, li. and xxxviii. for fear of swelling this part of the subject too mucli.