The Mystery and Marrow of the Bible

Quest. I. What is here meant by Heart and Spirit?

Answ. These two words, [ Heart, and Spirit, ] when they are mentioned distinctly and seperately one from the other, are both of them of very various acceptations in Scripture, which we need not here so much as to point at. But when they are mentioned jointly▪ and applied to man, as they are divers times in this Prophet, then (as Calvin hath well noted) they are put for Mans whole Soul and all the Faculties thereof, viz. The Spirit, for the more sublime, high and Spiritfull part of the Soul, The Mind and understanding, which is endowed with Reason and Judgment; This is the upper Story, or Tower of the Soul: The Heart, being the Seat of the affections is put for the Inferior parts or faculties of the Soul, the Will and Affections, whereby a man doth will or nill, Elect or Reject, according to the proposal of the Understanding. By Spirit, therefore I understand here all the Upper Faculties, the Intellectuals, chiefly seated in the Head: By Heart, all the lower Faculties of the will and Affections, chiefly seated in the Heart. By both Heart and Spirit, The whole Soul Rational, with all its Faculties and Powers.

Quest. 2. What is meant by a New Heart and Spirit: and wherein the New Heart and Spirit Consist?

Answ. For clearing this Question I shall show; First, what the word, New, imports. Then what the Newness of the Spirit and Heart implies.

First, A thing is styled New in Scripture, in divers regards. As, 1. When it is fresh, or lately done, or lately begun, its New. So its opposed to that which is stale and old. Thus; Old things are passed away, behold all things are become new. — The name above every name in heaven and earth, which Christ hath obtained by his passion, is called his New Name. — The Lord's Mercies and Compassions are New every morning. In this sense New is used most properly and frequently. 2. When it is another thing, or at least divers from the former. Another in Substance; or Divers in Circumstance or Accidents, Then its called New. As, New Tongues, viz. other tongues then the mother tongue, or then were formerly used. A new King, viz. 〈 in non-Latin alphabet 〉 Another King, as the LXX. render it. A new Commandment, to love one another. This Commandment John calls both an Old Commandment and a New, 1. John 2. 7, 8. and 2 John 5. This is an Old Commandment for the Substance of it, and was enjoined from the beginning. But in regard of some Accidents and Circumstances of it, Christ hath made it a new Commandment: viz. Partly, In propounding a New pattern of brotherly love. He saith not only, Love thy neighbor as thyself: But, love one another as I have loved you, John 13. 34. Partly, by writing this Commandment in New Tables of Mind and Heart: not as formerly in old Tables of stone, Heb. 8. 8, 9, 10. with 2 Cor. 3. 3. ▪ Partly, by his new reviving and vehement pressing of this Commandment, as if it were a New Commandment: New laws and Statutes being more vehemently and forcibly urged, then old Laws that are wearing away. This Commandment is still to continue, and never to be antiquated as to the use and exercise of it. Thus Christ saith, I will not drink henceforth of this fruit of the vine until that day when I drink it New with you in my Fathers Kingdom, viz. Till I drink other manner of wine with you in heavenly glory, the wine of refreshing endless joys and ravishing delights, See Luke 22. 29, 30. Psal. 16. 11. Revel. 3. 21. 3. When it is strange, unusual, unheard of, extraordinary, &c. then a thing is called New. As, Paul's preaching Christ Jesus and the Resurrection to the Athenians, is called, New Doctrine. — The LORD hath created a New thing in the Earth, a woman shall Compass a man. Thus the people wondering at the strangeness and unusualness of Christ's Doctrine, said; what thing is this? what new Doctrine is this? for with authority commandeth he even the unclean spirits, and they obey him. 4. When a thing is not common, vulgar, &c. but singular, eminent, excellent, then its called New. As, A New song, Psal. 96. 1. and 98. 1. The Churches New name, Isai. 62. 2. The faithful's New name, Rev. 2. 17. Christ's new name, Rev. 3. 12. 5. When a thing is still to continue fresh in force, without waxing old or vanishing away, it is called New. As the New Covenant, opposed to the old, wearing away, Heb. 8. 8, 13. This New-Covenant dispensation being to continue in force to the end of the world. These are the chief acceptations of the word New in Scripture. Most of which may have fit place here.

Secondly, Newness of Heart and Spirit, may be considered two ways. I. More generally considered, it hath some answerableness in it to all these acceptations of New. For, ^1. It is a fresh and late effect upon the soul, in reference to the old man of Corruption, which was therein before. ^2. It is a quite other and different frame of Spirit and Heart, then ever was therein formerly. Not Sinful, but Holy: Not Natural, but Supernatural: Not contrary, but conform to God, &c. ^3. It is a Strange and extraordinary work upon the Heart and Spirit. As Strange, as the quickening and raising up of the dead; As a Regeneration, or being born again a second time; or as a New Creation itself, which is God's making something out of nothing. So strange and wonderful, That carnal men wonder at it; They think it strange that ye run not with them to the same excess of riot: That Nicodemus, a Teacher in Israel wondered at it; How can these things be! &c. That those who are thus Renewed, even wonder at themselves, being called out of darkness into his marvelous light. ^4. It is not a Vulgar communion or mean work, but a Rare, singular and most eminent Effect upon the Heart and Spirit. So Rare, and singular, That very few obtain it, especially of the wise, mighty and noble of the world: That they whose beauty and Spirits are made new, are by God's eminent Grace and power advanced from a most base, to a most excellent Condition above all other people in the world, Tit. 3. 3, 4, 5, 6, 7. Eph. 2▪ 1. to 14, &c. Act. 26. 18. 1 Pet. 2. 9, 10. 5. Finally, This Newness of Heart and Spirit is such, as shall never wax old and vanish away: but shall still be fresh and new, continually increasing more and more in luster vigor and strength till it come to full Perfection. 1. Pet. 1. 22, 23. 2 Pet. 1. 5. to 12. 1 John 3. 9. Eph. 4. 11, 12, 13. Phil. 3. 13, 14, 15. Thus this Newness of Heart and Spirit, is; ¹ A fresh or late work in regard of the former old man with his deeds, old sins. ^2. Another and quite different work in the soul, from what was there before. 3. A strange and marvelous work; both in itself, to the renewed, and to others. 4 A Rare and singular endowment, conferred but upon a very few. ^5. As also a lasting and continuing effect, not waxing old, but still remaining new, yea being more and more renewed day by day. This is the Newness of heart and spirit more Generally considered. II. More Particularly, This Newness of heart and spirit is the New Creation or new supernatural frame of the whole soul heart and spirit in part, wrought by the Holy Ghost, according to the Image of God. The Nature of it, is A New Creation or New supernatural frame. The subject of this newness is, The whole soul. The degree of it is imperfect: but in part. The Author of it, is the Holy-Ghost. The Pattern according to which this great newwork is fashioned, is the Image of God. So that if this Newness of heart and spirit be duly considered, it Implies these things especially, viz. 1. That New Qualities, Accidents or Endowments are put into the Soul and Faculties thereof: Not a New Substance of Soul. The Natural Essence or Substance of the Soul is not destroyed, but still remains; yet its disvested of the old, and invested with New Qualifications and Properties, See 1 Thes. 5. 23. Rom. 12. 2. Ephes. 4. 22, 23, 24. Grace doth not destroy and ruin Nature, but only Refine and reform it. The Understanding still remains; but becomes Renewed understanding: The Will remains; but becomes Renewed Will, &c. The New Moon is one and the same in Substance with the Old, but it hath a new and increasing endowment of light from the Sun which it had lost: So the New Heart and new Spirit is one and the same in Substance-with the old, but it hath obtained new endowments from the Sun of Righteousness, Jesus Christ. 2. That, These New Qualities or Endowments upon the New Heart and Spirit, are not Natural or Acquired: but merely Supernatural and Spiritual. Not Natural; arising from any Natural principle or ability of Natural light of mind, or Freedom of will, &c. Nor Acquired; by any Works of Righteousness which carnal Man can do. For without Christ and supernatural grace he can do nothing. But merely supernatural and graturtous, by the saving operation of the Holy Ghost, who worketh in us both to will and to do of his good pleasure, Tit. 3. 4, 5, 6. Ephes. 2. 8. Rom. 9. 15, 16. Phil. 2. 13. Naturally, the Soul can understand: but its only supernaturally, that it can understand God; and the things of God savingly. Naturally, the Soul can Will: but its only supernaturally, that the Soul can will well, &c. 3 That, These New supernatural Qualities or Endowments upon the New Heart and Spirit are, the Image of God in Knowledge, Righteousness, and true Holiness renewed and repaired therein. This is a transforming Renovation from the corrupt image of Adam, to the pure image of God; from the Old to the New man. And be not conformed to this world, but be ye transformed by the Renewing of your mind. — Ye have put off the old man with his deeds, and have put on the New man, which is Renewed in Knowledge, after the image of him that created him. — That ye put off concerning the former Conversation, the Old man, which is corrupt according to the deceitful lusts: And be renewed in the Spirit of your mind: and that ye put on the New man, which after God is created in Righteousness and true Holiness, Gr. Holiness of Truth. These supernatural Qualifications are styled the image of God; Partly, because they are a beam of God's glory, a print and character of the Divine Nature, 2 Pet. 1. 4. Partly, because they make such as enjoy them sweetly resemble God, and become like unto God, 1 Pet. 1. 14, 15, 16. As the wax bears the image of the Seal, or as the glass bears the image of the Face. Now this image of God, what is it else but the Knot▪ Cluster or Treasury of inward spiritual infused Habits or Principles, enabling and disposing us to walk in newness of life? Rom. 12. 1, 2. and 6. 3, 4, 5, 6. 4. That, These new supernatural Qualities are universal, extended to the whole soul, not limited or restrained to this or that part, faculty or affection thereof. Theres ( ¹ ) A New mind, to know God and Jesus Christ savingly▪ John 17. 3. and to be subject to the Law of God willingly, Rom. 8. 6, 7. ( ² ) New thoughts and imaginations; not evil, only evil, universally evil continually evil, Gen. 6. 5. but holy, heavenly, spiritual, divine, humble, mortified, self-denying, &c. Psal. 63. 6. Psal. 1. 2. (3) New Conscience; Not, defiled, Tit. 1. 15. senseless and seared, 1 Tim. 4. 2. &c. but, purged from dead works, Heb. 9. 14. good, and void of offense, 1 Tim. 1. 5. Acts 23. 1. and 24. 16. and full of peace, Rom. 5. 1. (4) New Will; not carnal, crooked, rebellious, &c. against God and his will, Ephes. 2. 3. Ier. 44. 16, 17. Ezek. 18. 31. Mat. 23. 37. John 5. 40 and 8. 44. but spiritual, regular, self-denying, and conform to the will of God in all things. (5) New Affections, viz. New Desires, as after Righteousness, more then Riches, Mat. 5. 6▪ After the Kingdom of God, more then Earthly Contentments, Mat. 6. 33. After the light of God's Countenance, mor then after Corn, Wine, or any Earthly good, Psal. 4. 6, 7. New Loves and Delights, As to God more then to any in Heaven or Earth, Psal 73. 25. To Jesus Christ, more then to Father, Mother, Sister, Brother, Husband, Wife, or a man's own Life, Mat. 10. 37, &c. New joy▪ and griefs, formerly joy was carnal, sensual, &c. but now holy, spiritual, in the Lord, in the Holy Ghost, &c. Rom. 5. 2, 3, 4. and 15. 13. Phil. 4. 4. 1 Thes. 5. 17. Rom. 14. 17. Formerly grief was worldly, for affliction, &c. now godly, for corruption, &c. 2 Cor. 7. 10, 11. In a word, If any man be in Christ he is a New Creature (an Entire New Creature all over) Old things are past away, behold all things are become New. And all things are of God, &c. Therefore as corruption, by reason of its general extensiveness over the whole man, is called The Old man: So the image of God and these new Endowments, by reason of their general diffusion throughout, are styled, The New man▪ This the Apostle also insinuates in his Prayer for the Thessalonians, — And the very God of peace sanctify you wholly; (Gr. 〈 in non-Latin alphabet 〉 wholly-perfect:) and let your whole Spirit (Gr. 〈 in non-Latin alphabet 〉 your whole, Entire, or Compleat spirit) Soul, and Body, be preserved blameless unto the Coming of our Lord Jesus Christ. Hypocrites and Castawayes may have some new endowments in some faculties, but not throughout: Their Mind may be illuminated, their Conscience Covinced, &c. but their heart, and will not softened, &c. 5. That, Though these new supernatural Principles and Qualities are implanted in the whole Soul and every part thereof, yet are they not gradually Compleat, but incomplete in every part▪ As an infant hath all the parts of a man, but none of them gradually perfect, we know in part, &c. but when that which is perfect is come, then that which is in part shall be done away. Paul himself said; — Not as though I had already attained, or were already perfect, &c. Perfection of Sincerity, and Perfection of Parts, The Saints enjoy in this world, Job. 1. 1. Phil. 3. 12.—14. But Perfection of Degrees is reserved for the world to come. There, the spirits of just men are made Perfect. They that talk of their gruadual and complete Perfection in this life, are in a dream or fond delusion. 6. Finally, Though these New Endowments of the New Heart and Spirit be gradually imperfect and incomplete, yet are they growing and increasing daily towards perfection. Our inward man is renewed day by day. — your faith groweth exceedingly, and the charity of everyone of you all towards each other aboundeth. Living trees grow and increase, when dead trunks decay and rot. From Christ the whole body [of his Church] fitly joined together, and compacted by that which every joint supplieth, according to the Effectual working in the measure of every part, maketh increase of the body, unto the edifying of itself in love.

In these things especially the Nature of the new Heart and Spirit Consists.

Quest. 3. Whether God alone give this New heart, and put this New Spirit into his people? The Reason of this Question is this; Though here God Promise to do this great work himself, A new heart also will I give you, and a new Spirit will I put within you: yet, Elsewhere God saith; Cast away from you all your transgressions, whereby ye have transgressed, and make you a new heart, and a new New Spirit, for why will ye die, O house of Israel? In these words God seems to devolve this work of making a New heart and a new Spirit upon the people themselves. If they could not do it, this Exhortation were in vain.

Answ. This Question (did I intend a Polemical discourse) would presently lead us into those three great Controversies about ^1. Universal sufficient Grace, ^2. Liberty or Freedom of Will, and 3. The Manner of a sinners Conversion unto God▪ which have a near alliance to, and mutual dependence upon one another; and which are corruptly held and maintained against the Truth, by Pelagians, Papists, Arminians, Socinians, and the present disguised Spawn o •… all these, the Quakers. But because I chiefly intend Positively to Assert Doctrinal Truths, and Practically to instruct in answerable Duties, I purposely wave polemical dissertations: and therefore to this present Question, I briefly offer these few things, viz.

First, That a mere Carnal, unregenerate Person cannot at all make to himself, or furnish himself with a New heart or a New Spirit, such as is here intended. By reason of his extreme ^1. Impotency, 2 Pravity, and 3. Enmity thereunto.

(1) Because of his extreme Impotency and weakness to this and all such spiritual Actions. For, The Carnal man, 1. Is mere Darkness, and receiveth not the things of God: they are foolishness to him, neither can he know them, because they are spiritually discerned. 2. Is mere hardness; a very Stone, wholly unable to break, melt or move itself. 3. Is wholly fully enthralled under the absolute Dominion of Sin and Satan. So Captivated under sin, That he is in the gall of bitterness and bond of iniquity; That sin fully reigns over him, obeying it in the lusts thereof, and yielding his members weapons of unrighteousness unto sin; That he can do nothing but sin, His Prayer is abomination, his very eating, drinking, Plowing, &c. is sin. He is still fulfilling the wills of the flesh, Eph. 2. 2, 3. So Captivated under Satan, That he is his Prince and God, ruling in him as in a child of disobedience; That Satan caries him Captive (Gr. takes him alive) at his will; That he is of his Father the Devil, and the works of his father he will do. 4. Is wholly dead in sins and trespasses▪ Eph. 2. 1, 5. no more able to revive himself spiritually, then a dead man can Quicken himself in, and raise himself out of the Grave Naturally. 5. Is wholly without strength in spirituals. Cannot of himself believe in Christ and come to him, Eph. 2. 8. John 6. 44 Cannot of himself think anything as of himself, 2 Cor 3. 5. without Christ can do nothing. John 15. 5.

(2) Because of Carnal man's extreme Pravity and Corruptness, wholly depriving him of all Habits, Principles, Seeds, Dispositions, and Inclinations to all true Spiritual good, especially to this Newness of Heart and Spirit ^1. Not only man's Actions and words, but his very thoughts of heart: Not only his thoughts, but his Purposes, Desires, Imaginations of his thoughts, Not only some; but all and every imagination of his thoughts; Are Evil, Only Evil, and Continually Evil. The whole unregenerate man, is wholly and only Flesh. That which is born of the flesh, is flesh: and nothing else. Every like begets his like. Both Jews and Gentiles are proved by the Apostle to be universally and wholly under Sin. So that they have not the least, Propensity or velleity towards this New heart and New spirit. ^2. Yea they are willfully set upon Evil, against Good.

(3) Because of Carnal man's utter Antipathy, and Enmity against God and all his Laws and ways. The Carnal mind ( 〈 in non-Latin alphabet 〉 The mind or wisdom of the flesh, viz. The highest excellency of the Carnal Spirit) is Enmity (not only an Enemy, in the Concrete, but very Enmity itself in the Abstract) against God: for it is not subject to the Law of God, neither indeed can be. A carnal man is wholly flesh, John 3. 6. and the flesh only lusteth against the Spirit. He hates God, Rom. 1. 30. Hates the very Godly for God's image in them, 1 John 3. 12, &c. Hates Instruction and Reformation, Prov. 1. 25, 29. Psal 50. 17. He is as extremely and irreconcilably opposite to this New heart and Spirit; as Fire to Water, Light to Darkness, Life to Death, Heaven to Hell.

Secondly, That this blessed work of a New heart and New Spirit is the proper peculiar, and only work of God in Man. This is plainly evident. For,

(1) The Lord God alone hath an Absolute Freedom and Power, much more then a Potter of the same lump of Clay, to make one vessel to honor, another to dishonor. So that it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.—Therefore he hath mercy, on whom he will have mercy: and whom he will, he hardeneth. If God soften, man cannot harden: if God harden, man cannot soften.

(2) This effect of a new Heart and new spirit in man is so peculiarly appropriated to God alone, that man is wholly excluded from any Efficiency or Causality therein. Scriptures speak fully to this purpose. Of his own will begat he us with the word of Truth. — Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of Regeneration, and renewing of the Holy Ghost: — To them that believe on his name: which were born, not of bloods, nor of the will of the flesh, nor of the will of man, but of God. Thus that eminent Grace of Faith in Christ, an eminent ingredient in the New heart and spirit, is appropriated to God, as cause thereof; By Grace are ye saved, through Faith, and that not of yourselves, it is the gift of God. To this effect our Savior speaks plainly; No man can come to me▪ except my Father which hath sent me draw him.

(3) The Nature of this New heart and new spirit is so great, sublime and difficult, that it utterly transcends all ability and activity of carnal men to produce it, and can only be effected by the Omnipotent God. For, it is styled, 1. Regeneration, or being born from above. Man cannot Generate himself naturally: Much less, Regenerate himself supernaturally. This is God's proper work. 2. Transplanting out of the natural wild Olive tree, and ingrassing contrary to nature into a good Olive tree. Out of the first Adam, into the second Adam. Can the Cions transplant, or engraff itself? The Jew▪ indeed brake themselves off from Christ by unbelief: but its God alone thats able to grass them in again. 3. Quickening and Raising up from the very dead. Can the dead bodies revive or raise themselves from their graves? No more can dead Souls quicken or raise themselves from sin. Its only God that raiseth the dead by his own power. 4. New-Creation. If any man be in Christ he is a New creature▪ Gr. A new Creation. To create properly is to produce something out of nothing▪ and thats God's sole Prerogative. David casts this only upon God, Create in me a clean heart, O God, and renew a right spirit within me.

(4) The experimental acknowledgement of those (or of others in their behalf) that through grace were partakers of a new heart and new spirit, testifies that it is only from God, and not at all from themselves. As, of Ephraim Converted by God, and Repenting; of Paul, called by the rich mercy and exceeding abundant grace of our Lord, acknowledging his own utter in sufficiency, and that his sufficiency was of God: Of Paul and Titus, and other believers, saved, not by works of righteousness which they had done, but according to his mercy, by the washing of Regeneration, and renewing of the Holy Ghost; Of the Ephesians, quickened and saved by God's▪ mere grace, rich mercy, &c▪ as God's workmanship created in Christ unto good works; Of the scattered strangers, the believing Jews, begotten again by God, according to his abundant mercy, unto a lively hope, Called by the Holy God out of darkness into his marvelous light.

5. Finally, God's Exhortations in his word to people, to believe, to repent, to turn themselves, to make themselves a New heart and a New spirit▪ to work out their own salvation with fear and trembling, &c. are usually allayed and qualified in the same places or in some other Scriptures, with certain Cautions, Corrections, Restrictions and Interpretations, giving them to understand, that though God require such things from them, yet they are utterly beyond their ability to effect them as of themselves, being the Proper and Peculiar work of God himself alone. Thus▪ It is God's Command, that we believe on the name of his son Jesus Christ. But yet elsewhere it is signified, That faith is not of ourselves, it is the gift of God; and that no man can come unto Christ, except the Father draw him. Again, the Lord requireth; Repent, and turn yourselves from all your transgressions, So iniquity shall not be your ruin; Cast away from you all your transgressions, whereby ye have transgressed;—For I have no pleasure in the death of him that dieth, saith the Lord GOD: wherefore turn yourselves, and live ye. And yet elsewhere Repentance and Conversion are declared to be the mere gifts of God's grace: And Ephraim acknowledgeth; Thou hast chastized me, and I was chastized, as a Bullock unaccustomed to the yoke; Turn thou me and I shall be turned, for thou art the LORD my God. Surely after that I was turned, I repented; and after I was instructed, I smote upon my thigh; &c. So they in the Lamentations pray; Turn thou us unto thee O LORD, and we shall be turned. Moreover, Israel is exhorted; Circumcise therefore the foreskin of your heart, and be no more stiffnecked. Yet elsewhere, lest they should assume any such ability to themselves, God promiseth to do this work for them; And the LORD thy God will circumcise thine heart, and the Heart of thy Seed, to love the LORD thy God with all thine heart, and with all thy soul, that thou mayest live. Furthermore the Philippians are exhorted; work out your own salvation with fear and trembling: But there also they are presently instructed; For it is God which worketh in you both to will and to do of his good pleasure. In a word, God saith by Ezekiel to his people: Make you a new Heart and a new Spirit: yet lest they should imagine this was within their own power, by the same Ezekiel he promiseth; A new Heart also will I give you, and a new spirit will I put within you.

Thirdly, That though a mere carnal man cannot at all furnish himself with, or make to himself, a new Heart and a new Spirit, but only God can do it, whose peculiar work it is: yet it is not in vain, that God exhorts carnal men to make them a New Heart, and Spirit, &c. as Ezek. 18. 30, 31, 32. For such Exhortations and Commands are divers ways useful and advantageous. As, 1. To convince carnal man of the extremity of his present sinfulness, and corrupt frame of Heart. The old Heart and Spirit are so bad, that no less then a new Heart and Spirit, a New frame, a New Creation, will serve turn to cure it. 2. To inform Carnal man, wherein the cure of his Old sinful heart and spirit will chiefly Consist. viz. In an absolute and total new frame of Heart and Spirit. 3. To assure Carnal man of the utter necessity of this New Heart and New Spirit unto Salvation. Without this there being nothing to be expected but Death, Ezek. 18. 30, 31, 32. Though therefore carnal man cannot renew his own Heart and Spirit, repent, &c. Yet God's Exhortations, Commands and Threats to this effect are thus of great Consequence. 4. To be a means of a new Heart and Spirit to carnal man. For, ofttimes God commands man to do that which is indeed beyond his ability, that by that command (accompanied with the efficacy of his Spirit) he may enable him to perform what is commanded, for the glory of his own Name. It was not in vain for God in creating to Command light, &c. Let there be light: when by that effectual Command he made light to be. It was but a word, and a work. It was not in vain for Jesus Christ to Command Lazarus, four days dead and buried, bound hand and foot with grave clothes, Lazarus come forth: when that Command by the efficacy of the divine power brought him forth of his grave. It was not in vain for Peter and John to bid the Cripple, Rise up and walk; or for Ananias to say to Saul, Brother Saul receive thy sight, &c. when by such words Limbs were restored to the Lame, and Eyes to the Blind. In like sort, Sometimes God Commanding men to Repent, to turn themselves from their iniquities, to make themselves a New heart, and a new spirit, &c. makes his Commands effectual instrumental means to work in them the Repentance and Renovation required. 5. Finally, To leave carnal men without excuse before the tribunal of God, if after such Commands of Repentance, &c. they persist still in carnality and impenitency, not thoroughly performing in order to God's Command, what they can do. For hereupon they shall be at last condemned, not only or chiefly for their weakness, that they cannot; but for their wickedness and willfulness, that they will not do what God requires. To which effect said Augustine appositely▪ God doth not Command impossibilities, but by Commanding he admonisheth, both to do what thou art able, and to ask what thou art not able to do

Quest. 4. Why the Lord promiseth and gives a new heart and new spirit to his professed People?

Answ. The LORD promiseth and bestoweth A New Heart and Spirit upon his professed people, such as belong to his Election, for these Reasons, viz.

(1) Because the purpose of God according to Election must stand inviolable. All God's visible and professed people are not within the Election: Some are, and in due time they must be called and Renewed▪ that they may be justified and glorified, according to that chain of the Causes of Salvation, in Rom. 8. 29, 30.

(2) Because, of his own mere Kindness, Pitty and Mercy towards them, not any their desert or goodness at all, Ezek. 36. 21, &c. 31, 32. Notable is that of Paul to this effect in Tit. 3. 3. to 8.

(3) Because, without this Newness of Heart and Spirit, theres no escaping of Death, or obtaining of justification and life eternal, Ezek. 18. 30, 31, 32. Heb. 12. 14. Renovation and Regeneration are the very high way to Justification and eternal Salvation, Rom. 8. 29, 30. Tit. 3. 5, 6, 7.

(4) That, From this New frame of Heart and Spirit they might be enabled and inclined, To walk in God's Statutes, and keep his Ordinances, and do them, as becomes God's Covenant-people, Ezek. 11. 19, 20. & 36. 26, 27. See also Eph. 2. 10.

Quest. 5. How may this New Heart and Spirit which God gives, be evidenced and discovered to them that have it?

Answ. This New Heart and Spirit may be evidenced to them that have it, according to that which hath been already laid down: and that many ways. As,

(1) By the Original fountain whence the New Heart and Spirit doth Spring, viz. Not from anything in impotent carnal man, but only from the Omnipotent God. If it be his peculiar work, its right work, Ezek. 36. 26. Tit. 3. 5, 6, 7. Carnal man may make in himself many Alterations, especially if helped by Common grace and gifts▪ but can never reach to this Heart▪ Renovation savingly.

(2) By that New Operation of God upon the heart and spirit to make them new. This is not an ordinary and common, but an extraordinary and special work of his saving Grace. His New, his excellent work indeed, Ephes. 2. 10. Called in the Scriptures, ¹ Regeneration: ² Transplanting out of the Olive tree wild by Nature, and engraffing contrary to Nature in the good Olive tree: ³ Quickening and Raising from the dead: And ⁴ New-Creation. If therefore the heart and spirit be thus Regenerated, Transplanted, Ingraffed, Quickened, Raysed, New Created: Questionless this is indeed the new heart and new spirit of God's own framing.

(3) By the new supernatural Qualities and Endowments upon the heart and spirit: This Newness of heart and spirit consists not in the Newness of their Essence or Substance, but of their Qualities, Endowments, &c. And those Qualities not Natural, or Acquired: but supernatural, and spiritually infused, John. 1. 12, 13. 2 Cor. 3. 5. Ephes. 2. 8. John 6. 44. Gen. 6 5. Rom. 8. 7, 8. John 15. 5. Tit. 3. 5, 6, 7, 8. Naturals cannot evidence Supernaturals.

(4) By the Image of God, consisting in knowledge, righteousness and true holiness, which compriseth in it the Substance of these supernatural Qualities and Endowments. This newness of heart and spirit being nothing else but the new man put on, which is created according to this image of God.

(5) By the universal extensiveness of these new supernatural Qualities and Endowments unto the whole heart and spirit, and to all the principles, faculties and affections there. Not only some things, but all things become new when the spirit and heart are made new. See formerly in Quest. 2. Every part is in some measure Renewed, though none completely.

(6) By the continual growth of the new man in all these new supernatural Qualities and Endowments, till they come gradually to their complete perfection, 2 Cor. 4. 16. 2 Thes. 1. 3. 2 Pet. 3. 18.

(7) Finally, By the new Acts, Works, Conversation and course of life, resulting as fruits and effects from this new-heart and spirit. New Principles and Habits must needs produce new Acts; and new causes new effects: Even an Holy, Heavenly, Gracious, Conscientious Newness of life. They therefore that are not divorced from their old, sinful, corrupt, ungodly, unrighteous and intemperate Conversation, do thereby declare themselves to be mere strangers to this new heart and spirit here promised.

Thus of this first Effect and Influence of God's Spirit promised, Newness of Heart and Spirit.

2. An Heart knowing the LORD, Or, An Heart to know God, that he is the LORD. This a second Influence or Effect of God's Spirit promised in this Covenant. Thus saith the LORD, the God of Israel, like these good figs, so will I acknowledge them that are carried away Captive of Judah, whom I have sent out of this place into the Land of the Chaldeans for their good. For I will set mine eyes upon them for good, and I will bring them again to this Land, and I will build them, and not pull them down; and I will plant them, and not pluck them up. And I will give them an heart to know me, that I am the LORD, and they shall be my people, and I will be their God: for they shall return unto me with their whole heart. In these words two sorts of blessings are Promised, viz. First, Temporals. As, ^1. God's acknowledging and setting his eyes upon his Captives for good. ^2. Returning them into Canaan. ^3. Setting or Stablishing them there ver. 5, 6. Secondly, Spirituals. As, ^1. An Understanding Heart. ^2. A Dear Covenant-Relation to God. ^3. A Sincere and Entire Conversion unto God, ver. 7. This last of Returning to the LORD with their whole heart, gives us to understand, that these Spirituals of Knowledge and Covenant Relation here promised, are Saving blessings tending indeed to their Everlasting Happiness.

Here only I shall speak to the First; And I will give them an Heart to know me, That I am LORD, ver. 7. wherein note, 1. The Author; 2. The Nature of this Spiritual Influence.

(1) The Author of this Spiritual Influence or Effect, is only God. I will give them an Heart to know me Not themselves, nor any others but only I myself will give them this heart. This implies divers things, As, 1. That naturally they wanted this Knowing and understanding heart: were blind in discerning Spirituals, in knowing God savingly, this is one sad fruit of Mans first Fall. 2. That this Knowing heart cannot be supplied to them by any, but by God himself. I will give them an heart, &c. Now God gives such a Knowing heart; Partly By the Ministration of his Word and Gospel, by the light whereof God and the things of God are Revealed and Manifested to the Soul. Partly by the Operation of his Spirit, ^1. Taking the veyl of Ignorance and Unbelief from off the heart. And ^2. shining into the heart with such supernatural Illumination, as savingly gives the light of the Knowledge of God, and of the things of God, in the face of Jesus Christ.

(2) The Nature of this Spiritual Influence or Fruit of God's Spirit; An heart to know me, that I am JEHOVAH. Herein consider, The Habit, The Act flowing from that Habit, and The Object of that Act. 1. The Habit or Principle; An Heart. Heart in Scripture is variously taken. ( ¹ ) Sometimes For the Intellective Part only; The Understanding, Mind, Judgment, Conscience, &c. Yet the LORD hath not▪ given you an heart to perceive, nor eyes to see, and ears to hear unto this day▪ And; — If our heart condemn us, God is greater then our heart, and knoweth all things &c. ( ² ) Sometimes for the Affective part only; The Will and Affections. As, I will put my Laws into their mind, and write them in their heart. — whosoever looketh on a woman to lust after her, hath committed Adultery with her already in his heart. — Sorrow hath filled your heart.—your heart shall rejoice. ( ³ ) Sometimes for both the Intellective and Affective Part, even for the whole Soul. — when thou shalt Enlarge my heart. — with my whole heart. This is often used. Now here, [ I will give them an heart, ] hath reference not only to the Intellective, but also to the Affective part of the Soul. And implies, Not barely and nakedly the whole Heart, Understanding, Will and Affections, these they had Naturally: But such an Understanding, such a Will and Affections, so Principled, so Qualified, so Sanctified, so Habituated and furnished, as to know me, that I am JEHOVAH; These they have only supernaturally. This the Habit, or Habitual ability Promised. 2. The Act, which should particularly result from this Habit; To know God. Knowledge is twofold, viz. ( ¹ ) Of simple Intelligence; merely Intellective, speculative, or imaginative. This is either Natural, Rom. 1. 19, 20, 21. Or Supernatural in Christ, 2 Cor. 4 6. ( ² ) Of Approbation also; when we so know as to approve, affect, love, desire, esteem, delight in, &c. Here may be implied both: As it is very usual with the Heb. phrase, according to that known Maxim; Verba sensus & Intellectus includunt voluntatem & affectus. They shall so know and understand God, as to acknowledge, accept, own, love, desire, delight and acquiesce in God, as the only true God, and their only God in Christ, &c. This Knowledge is a notable Inlet and foundation to Faith, Confidence, Repentance, Holy Obedience, and Eternal life. And therefore it is a great and most desirable blessing. 3. The Object of this Act, of this Knowledge, is God, that he is JEHOVAH. God is the Supreme and most perfect Object Knowable, infinitely transcending the reach and capacity of all created Understandings. God can perfectly be known by none, but himself. The Creature may in Christ supernaturally know God unto salvation and life eternal sufficiently: And the more the Creature doth so know God, the more it attains to be like unto God. To know God, that he is JEHOVAH, implies (according to the signification of the word JEHOVAH formerly explained) ( ¹ ) A God having eternal independent unchangeable Being in and of himself, Rev. 1. 8. ( ² ) A God giving Being to all things that are, that have Being, Isa. 44. 24, 25. Amos 5. 8. Rom. 11. ult. Acts 17. 28. ( ³ ) A God that gives Being and actual subsistence to his Decrees, Words, Covenants and Promises in Christ, Exod. 6. 3. A God that Chose Abraham, and entered into Covenant with him and his Seed, to give them Canaan, Renewed this my Covenant to Isaac, Jacob, and at Mount Sinai to the Seed of Israel, and afterwards gave them the Promised Land in my Truth and Faithfulness. In sum, They shall know me, that I am the only true God, and the God of their Fathers, and of them: and Consequently how heinously they have offended in departing from me their only true God, and bringing themselves into Babylonian Bondage, that so they may sincerely and thoroughly Repent, and return to me as their God, with their whole Heart. For (as Calvin here well observes) then the Sinner hath the Gate of Repentance opened to him, when he begins truly to know God, and look up to him and his Tribunal, &c. Ier. 24. 5, 6, 7.

Now this true saving Supernatural Knowledge of God and his ways, hath these special Properties, whereby it may be discovered, viz. It is, 1. Experimental, Phil. 1. 9. Heb. 5. 14. Ps. 34. 8. 1 Pet. 2. 3. 2. Heart-humbling, and Soul-abasing, Job 42. 5, 6. Rom. 7. 18, 24. Gal. 2. 20. Phil. 3. 7, 8. 1 Cor. 15. 9. Ephes. 3. 8. 1 Tim. 1. 13, 15. 3. Communicative, in order to others Edification, Prov. 15. 7. Psal. 51. 12, 13. 4. Growing and Prospering, Phil. 1. 9. Col. 1. 10. 2 Pet. 3. 18. 5. Affectionate, or Heart-affecting, 1 John 4. 7, 8. Phil. 1. 9. and 3. 8. 1 Cor. 2. 2. 6. Spiritualized, 2 Cor. 5. 16. 1 Cor. 2. 14. 7. Mat. 13. 11. 7. Pure, and sin-purging, James 3. 17. 1 John 3. 6. 8. Practical, Obediential and fruitful in all good works, James 3. 17. 1 John 2. 3, 4. John 10 4. and 13. 17. Psal. 119. 98, 99, 100. By these Characters a man may discern whether his Knowledge of God, and the things of God, be true saving Knowledge or no. All which Particulars I do but here point at, because elsewhere I have more largely explained them. Thither I refer the Reader for his fuller satisfaction.

Thus of the second fruit of the Spirit here promised, viz. An Heart knowing God, that he is JEHOVAH.

3. Fleshiness or Tenderness of Heart, instead of Stoniness of Heart. This is a third excellent fruit or Influence of the Spirit Promised to these Captive Jews, after their Return from Babylon. A new heart also will I give you, and a new spirit will I put within you: And I will take away the Stony heart out of your flesh, and I will give you an heart of flesh. And elsewhere, And I will take the Stony heart out of their flesh, and will give them an heart of flesh: That they may walk in my Statutes, and keep mine Ordinances, and do them: And they shall be my people, and I will be their God. This is a very sweet blessing, and precious Promise. Touching which note, 1. The Connection that it hath with the former Promise and blessing of a New heart and spirit, Ezek. 36. 26. Whence its evident; That as the New heart and new spirit are the fruit of God's Spirit: So this heart of flesh, is a result of this new heart, is one of those gracious Qualifications, Dispositions, Endowments, &c. of this new heart and new spirit. Fleshiness of heart, is one excellent ingredient in that newness of heart. But both, the fruits of the Spirit of God. 2. The Description of the Blessing, or fruit of the Spirit here Promised; ( ¹ ) Partly, By the Author or Efficient thereof, God and his free Grace; And I will take away—and I will give, &c. Its God alone that must do all, in this Matter. They could do nothing. God the sole Agent: They merely Passive in this first infusion of Holy Habits and Principles into the Soul. And thus it is also with all Carnal men in the first work of Renovation upon them, they are mere Patients: but afterwards, Acti agunt, being acted by God, they act together with God. ( ² ) Partly, By the the twofold Act of Grace which God would put forth upon them; First, Removing, or Taking away the Stony heart cut of their flesh. Flesh, in this phrase denotes their Body, unto which Heart or Soul is here Opposed. Stony heart, (Heb. 〈 in non-Latin alphabet 〉 Leb Heeben, An heart of Stone ) denotes Their Natural, Habitual and complete Stoniness of heart. Their heart is not only Stony, but Stoniness: not only a stony heart, but an heart of stone; A mere stone; An heart constituted, compacted, and made up of nothing but Stone. He saith not, An Heart of Clay; That, though very hard, may be softened with water: Nor an heart of Brass, Iron, Steel, &c. which though extreme obdurate, and intractable, may be made malleable, yea may be melted with fire, to take any Form from the Hammer, and to run into any Mould: But an heart of Stone, wherein (as Zanchi hath well observed) there is, No softness nor disposition thereunto, it will break, rather then bend; No Moysture, that can be pressed out of it, no life at all: but only Hardness, Dryness, Deadness. God's taking-away or removing this Stony heart, is Emphaticall. God saith not, I will Heal it, or I will transform it, or I will soften it, &c. But I will-take-away their Heart of Stone. Its so extremely hard, and past mending, that it must be abolished, taken away, &c. and a whole new frame of heart erected and substituted in its place. There is nothing in our Nature hath any affinity with the Divine Nature: So that Old things must wholly pass away, and all things become new, 2 Cor. 5. 17. Secondly, Giving them an Heart of Flesh. Flesh, here is opposed to Stone, and denotes Softness, Tenderness, Tractableness, &c. of Heart and Soul to God in Spirituals. But yet this is God's mere gift; I will give them an Heart of Flesh. This is God's second Act of Grace. (3) Partly, By the End and Scope intended by God in this his double Act of Grace upon them; That they might walk in his Statutes, and keep his Ordinances, and do them. Formerly, their hearts were so Stony, that they were wholly Rebellious, Contumacious and Refractory against him, and all his Ordinances, &c. Contemning, Prophaning, Polluting, Violating them, &c. But now their hearts should be so Fleshy, Tender, &c. That their Course and Conversation should be quite altered, and become most Obedientiall and Conform to the Statutes and Ordinances of God, they should be capable of any Divine Impression.

Thus we have the meaning of the Holy Ghost in this Promise more Generally. But, Because the Heart of Stone was not only the malady of the Carnal Jews, but is the universal disease of all Carnal men since the Fall; And because, the Heart of Flesh, is a supernatural Remedy and mercy, as Necessary to us, as to the Jews; And because, the Heart of Stone cannot be removed, nor the Heart of Flesh conferred by any, but only by God alone, &c. Therefore let us look a little more inwardly and accurately into these things, and discuss these few Questions, viz. 1. What the Heart of Stone is? 2. What the Heart of Flesh is? 3. Whether none besides God alone can take away the Heart of Stone, and give the Heart of Flesh? 4. How God takes away the Heart of Stone, and gives the Heart of Flesh? 5. How a man may know, whether this Heart of Stone be removed, and the Heart of Flesh bestowed upon him?

Quest. 1. What the Heart of Stone is?

Answ. The Heart of Stone, is Such an Heart, Spirit or Soul as is most like a Stone. A Metaphorical Expression: yet very Emphatical: Its more to say, An Heart of Stone: Then, A Stony Heart. An Heart of Stone implies, The whole heart to be a mere Stone, having nothing else in it but Stoniness, A mere Stony Composition. Such the Hearts of all men by Nature: Such the Hearts of these Jews, mere Stones. More Particularly thus take the Resemblance.

(1) A Stone is inanimate, dead, without life, and incapable of life; yea, even the most choice precious Stones are dead things: So the Heart of stone is a dead Heart, as dead as a very stone unto all Spirituals. Can act and move therein of itself no more then a very stone, There's some deadness, dullness, &c. remaining in the most lively hearts of the Saints, Hence David so often prays for Quickening: but the Carnal heart is wholly dead in sin, there's not any the least principle of Spiritual life there.

(2) A Stone is exceeding Cold; Dead and Cold: So an Heart of stone is by nature quite cold in reference to Spirituals, hath no warmth, heat or Sanctuary-fire of true Love, Zeal, Fervency, &c. towards God, Christ, and Religion; or at most hath but a Counterfeit hypocritical Lukewarmness, which is nauseous to God. Irreligion is stone-cold: True Religion is fervent, hot as fire: Hypocrisy is Lukewarm, nor hot nor cold.

(3) A Stone is Drossy, Lumpish, Heavy; naturally only descends downward, never ascends upward, Lapis est terra Condensata, A stone is Condensed Earth, and Earth the grossest, coarsest, drossyest, heavyest of all the four Elements: So an heart of Stone is a lumpish, heavy, drossy heart that by Nature never tends upwards, but only downwards, viz. from God, from Christ, from Religion, from all Spirituals, To Satan, Sin and all Wickedness; Or if ever this heart of stone tend upwards towards God, &c. that is not from any true inward principle, but merely from some outward force or violence of fear, restraining Grace, &c. and therefore when such force is over; it returns again to its natural course, falls down again.

(4) A Stone is very Obdurate and hard; it is Condensed Earth, and the more Condense any Body is, the harder it is: So the heart of Stone is an obdurate hard heart. It hath in it, not an Iron-hardness, or Steelhardness, or Mettle-hardness: but a Stone-hardness, a Flinty Adamantine hardness. In regard of this Hardness in a special manner the Carnal heart is here called An heart of stone: Let us inquire therefore a little further into the Nature of this Hardness of heart. Hardness of Heart Generally implieth the hearts confirmedness, contumacy, rebellion, stubbornness, stiffness, settledness, &c. In any sinful evil. This hardness of heart is opposed, Sometimes to Faith; As Acts 19. 9. Heb. 3. 12, 13. And so its the hearts hardness in unbelief. Sometimes to understanding, judgment, wisdom, &c. As Mark 6. 51, 52. and 8. 17. to 22. And so it is hardness in ignorance, inapprehensiveness, dullness, &c. Sometimes to Repentance; As Rom. 2. 5. So it is the hearts hardness in impenitency. Sometimes to Obedience; As Exod. 8. 15, 32. and often. Psal. 95. 8. So its the hearts hardness in Disobedience. Sometimes to Humility; As Dan. 5. 20. So its the hearts hardness in Pride. Sometimes to the fear of God, and the whole way of God's Service, &c. As Isa. 63. 17. So it implies the hearts hardness in any fearless, godless, irreligious courses, &c. But still hardness of heart imports the hearts obfirmation in some sin or other. Hardness of Heart is either Reigning or not Reigning: That, in the Unregenerate; This, in the Regenerate. I. Hardness of heart reigning in the Unregenerate, is chiefly threefold, viz. Natural, Acquired, Judicial. 1. Natural Hardness of Heart, is that wherein every man is naturally involved during the time of his Carnal Ignorance, Unbelief, Impenitency, Disobedience, &c. The heart of all men, as of the Carnal Jews, is naturally a very heart of stone till Christ supernaturally vouchsafe his softening Grace. This Malady of the stone in the Heart is Hereditary to all the mere posterity of Adam. 2. Acquired or Contracted Hardness of Heart, is that sinful improvement and increase of Natural Hardness, so that it becomes more fixed, rooted, Habitual and Predominant over the soul. This Hardness gradually, and deceitfully, and insensibly steals upon the Heart. Nemo repent fit pessimus: None becomes worst at first dash. — Lest any of you be hardened through the deceitfulness of Sin. James excellently discovers the deceit of sin ceeping by little and little upon the Soul, till it be hardened in it, and ruined by it. Every man is tempted, when he is drawn away of his own lust, and Enticed: Then, when lust hath Concieved, it bringeth forth sin: and Sin, when it is finished, bringeth forth Death. Here are these degrees of sins deceit in order to hardening therein, viz. ( ¹ ) Lust within; the foment of Sin, and Fuel of Temptation. ( ² ) Withdrawing, or Drawing away, by that lust; viz. from God and Goodness. ( ³ ) Entisement, Allurement, &c. Properly, As the fish is Entised by the bait to swallow the Hook; Entisement to evil. ( ⁴ ) Conception of lust; viz. A delightful accepting of the Entisement by the Consent of heart and will thereunto. ( ⁵ ) The Birth, or Bringing forth of sin conceived; viz. into Act and Execution. ( ⁶ ) Finishing, or Compleating of Sin brought forth and Acted; viz. Going on in an habitual course and custom of Sinning, whereby the heart is more and more hardened therein. ( ⁷ ) Death, the wages of sin. Bernard also notably sets forth Sins subtlety and deceitfulness, gradually emboldning and hardening the heart in Sin. See (saith he) the lapse, yea fall of an Evil Conscience, how by little and little, step by step it declines from God: and so descends into the deep, that the pit shuts her mouth upon it. (1) When a man accustomed to good grieveously sinneth, it seems so importable to him, that he seems to go down into Hell alive. (2) In process of time, It seems not importable, but Heavy: and betwixt importable and Heavy theres no small descent. (3) A little after he judgeth it Light; and when he is beaten with frequent stripes, he feels not the wounds, heeds not the stripes, &c. (4) In a short space of time, he not only feels it not, but that which was bitter, both pleaseth and becomes sweet, and that which was sharp is turned into sweet. (5) Then it is brought into Custom, that now it not only pleaseth, but it daily pleaseth, and he cannot contain himself. (6) And at last it cannot be pulled away, because custom is turned into Nature: and what was at first impossible to be done, is now impossible to be refrained. Thus he descends, yea falls from Jerusalem to Jericho; Thus he passeth unto aversion and Hardness of Heart; here the Sinner stinks; here he is four-days-dead. Here the Stone put upon the Sepulcher admits not those merciful divine rays of light, &c. unless at any time the Merciful God convert the Stony into a fleshy heart. So he. Thus the Acquired hardness of Heart creeps upon the heart deceitfully and insensibly by Degrees. 3. Judicial Hardness of Heart, is when God in his just judgment gives up hardened impenitent Sinners unto their own Hardness, leaves them to themselves and to Satan to be hardened in sin more and more. This God doth; Not by infusing any hardness, impenitency or wickedness into the Heart, I am. 1. 13. But, ( ¹ ) Partly By withholding of his softening Grace, Renewing Grace, which God is not bound to give unto his Creature. Whereupon the Sinner falls by his own corruption: as a ruinous House, when a prop is withheld, falls by his own weight. ( ² ) Partly By giving men up to the sway and swinge of their own lusts. Then God takes off the chain from these mad corruptions: and seeing they will be vile and hard-hearted, they shall be so. ( ³ ) Partly by laying before men thus forsaken of God such means of Restraints, as extremely irritate and exasperate Corruption. As the damming up of a torrent makes it swell more outrageously. As a Lyon or Tiger rageth so much the more in chains. ( ⁴ ) Partly by denying them even those means of Restraint, Hos. 4. 14. Isa. 1. 5. ( ⁵ ) Partly By blasting to them the very means of Grace, (whereby others are softened) to their obduration. The very self-same Doctrine and Miracles of Christ that softened and saved the rest of the Apostles, hardened and damned Judas. The same Sun which softens wax, hardens clay: The same Beams and showers, which make a garden smell more fragrantly, make a dunghill stink more odiously. This Natural, Acquired and Judicial Hardness of heart, is Reigning Hardness, proper to Carnal men. This is taken away, when the stony heart is removed, and the Heart of flesh conserred. II. Hardness of Heart not Reigning, but arising from Relics of sin, and infirmity of Grace, may be in the best and most tender hearted penitents. The Lord Christ once and again reproves his Apostles for the Hardness of their hearts. Such feel the stone in their own hearts, lament and mourn under the sense of their hardness: which is a great evidence of Softness and Tenderness of Heart; for sense of hardness cannot come from a principle of Hardness, but of Tenderness, no more then a Stone can feel itself to be a Stone, or a dead man perceive himself to be dead. There is some true sense, where there is a complaint of numness: Some true life, where there is a complaint of deadness. The Heart of stone, all reigning hardness, may be removed; and yet some relics of hardness may remain even where there is an heart of flesh.

(5) A Stone is very impenetrable, especially some sorts of Stones, as the Iron-stone, Peble, Flint, Marble, Adamant; they will hardly receive any stamp or impression, Hammers and instruments of Steel will hardly pierce them: So the heart of stone is a very impenetrable heart, will not easily be pierced or wounded, no not with the Hammer of God's threats and judgments, will not easily receive any sacred impression from God and his Spirit. How many dreadful blows did God strike upon Pharaoh's heart of stone by all his Judgments? yet his heart remained an impenetrable stone notwithstanding all. Nor Promises, nor Threats; nor Mercies, nor Judgments will work upon an hard heart.

(6) A Stone is inflexible, will break to powder rather then bow or bend; Iron, or Steel, or Brass, though hard and strong, yet by fire they may be made to bend as the workman pleaseth, and capable of any form or impression, still remaining Iron, Steel or Brass: So the heart of stone is a froward, perverse, crooked, inflexible Heart, a willful, stubborn, rebellious, intractable Heart. Pharaoh's hard heart would not be bowed or inclined to let Israel go: and when he was forced to release them, in his hardness of heart he pursued after them, to his own destruction.

(7) Finally, A Stone is a dry, sapless piece of Condensed Earth, it affords little or no juice, or moisture; hence the Proverb of Squeezing water out of a Flint or Pumex; insomuch that it was a very great miracle which God wrought for Israel, when he Turned the Rock into a standing water, the Flint into a Fountain of waters: So the heart of Stone is a dry, sapless heart, no drop of the oil of Grace is there, no drop of penitential water can spring thence. — But after thine hardness and impenitent heart, treasurest up unto thyself wrath against the day of wrath.

This is the Heart of stone which God promiseth to take away; and these are the Properties or Characters of it. So that when God takes away this Heart of stone and gives an heart of flesh, Converts a man from Hardness to Tenderness of Heart; He may then be said, even of Stones to raise up children unto Abraham.

Quest. 2. What the Heart of flesh is?

Answ. An Heart of Flesh, ^1. Doth not here imply a carnal sinful heart or Soul, that is in a state of sin and flesh; As the word [ Flesh ] is frequently used in the New Testament, for the Corruption of Nature, In which sense [ Flesh ] is opposed to [ Spirit: ] ^2. But it implies a soft tender flexible tractable heart or Soul, in reference to God and Spirituals. The word [ Flesh ] being here opposed to [ Stone. ] So that by the Heart of Stone already described, we may easily discern what the Heart of Flesh is, viz.

(1) Flesh is Naturally a living Substance▪ Flesh is the fittest Receptacle of Life, Sense, Motion, &c. So the Heart of flesh, is spiritually, a living heart, Not a dead heart; It hath in it the true supernatural principle of spiritual Life, Sense, Motion, Activity, &c. towards God and all the ways of Godliness. Its informed, animated and quickened by the Spirit of God, and accordingly led by him.

(2) Flesh, living flesh, hath warmth and heat in it, A Natural heat wherein life doth partly consist: So the heart of flesh hath holy warmth and heat in it, a spiritual flame of zeal and fervency, required in God's people. David, who shed so many tears for his own and others sins, Psal. 6. 6, 7. & 38. 3, 4; 5, 6. Psal. 51. with Psal. 119. 136. was so warm-hearted towards Religion, that the zeal of God's house did even eat him up, Psal. 69. 9. Among all the Kings of Israel and Judah none so intensively zealous and fervent in spirit for a through Reformation of the Church according to God's will, as was that Phoenix-King, the melting tender-hearted Josiah. Compare 2 Chron. 34. 19. 27. with ver. 29. to the end, and Chap. 35. 1. to 20.

(3) Flesh, living flesh, is of a more noble and excellent Constitution then any inanimate body, doth not only move downwards like a stone, but can move upwards▪ forwards, every way: So the heart of flesh thats spiritually softened, hath a more excellent heavenly Constitution then the heart of stone, and tends upwards towards God. notably presseth forwards in all heavenly ways. How vehemently did the fleshy-hearted David thirst after God, his Ordinances, and all his ways! How did he soar aloft in high celestial Contemplations, Affections and Devotions! Holy Paul after his heart of stone was removed, and the heart of flesh conferred upon him, How did he press towards the mark, &c. Yea he labored more abundantly then all the Apostles, yea he attained to such Visions and Revelations, that he was caught up into the third heaven, which is Paradise (in the body or out of the body he could not tell) where he heard things which were not possible for him to utter.

(4) Flesh is a soft and tender substance: So the heart of flesh is a soft and tender heart; not a close compacted obdurate Spirit, but an open spirit, quickly wounded and pained. But here, to avoid mistakes, Consider, That Fleshiness, Softness, or Tenderness of heart is Twofold, Carnal and Spiritual. I. Carnal Softness, Tenderness, or Fleshiness of heart, is that which may be in a mere Carnal man, in whom the heart of stone still remains. And this is threefold especially, viz. Natural, Worldly, and Hypocritical: 1. Natural fleshiness and softness of heart, is nothing else but a mere natural disposition or inclination unto softness, tenderness and relenting of Soul, arising from the natural frame, temper or constitution of the bodily heart, eyes, &c. which is in some more, in others less tender. This Natural tenderness discovers itself upon Occasion of any Pathetical Object; such a softly-composed heart, is among women rather then men, &c. quickly receives impressions of grief, and utters itself in Expressions of tears. Such can weep at a Pathetical Sermon, and weep at a Pathetical Tragedy. 2. Worldly fleshiness and softness of heart, is that which takes its rise from some worldly ground, or occasion, &c. This may be in the godly and in the wicked. Esau sought for Repentance carefully with tears: that is, by tears he sought to move his Father Isaac to repentance, and change of his mind, about the blessing. Jacob bitterly mourned for Joseph, supposing him to be torn in pieces and devoured by some wild beast. David's heart did bleed for Absalom. Rachel wept for her children, and would not be comforted. But all these were worldly sorrows, and worldly sorrow worketh death. 3. Hypocritical fleshiness or softness of heart, is nothing else but a Counterfeit tenderness of heart pretended for Religion: As in Ahab, and the Pharisees. Now all these expressions of fleshiness and tenderness, merely arising from Natural Principles, were only Natural: as the waters in the Pipe cannot rise higher then the head of the Spring. These are not here understood. II. Spiritual Fleshmess, Softness or Tenderness of heart, is That supernatural fruit of the Spirit of Grace upon the hearts of true Converts, wounding and melting their Souls kindly for sin, especially as being against so good a God; So that they can find no satisfactory Rest or Refreshment in themselves or any other Creature, but only in the favor of God pardoning and reconciling them to himself in Jesus Christ. This is the right Pricking in the heart. This is the true Godly sorrow working repentance never to be repented of. This is the true brokenness and contrition of Spirit, which is the sacrifices of God, which God will not despise. Now this is ( ¹ ) Habitual. ( ² ) Actual. 1. Habitual softness or Tenderness, is that Holy Habit or Principle of Contrition or Tender-heartedness for sin, which at first Conversion is wrought in the heart by the Spirit of God, whereby the soul is disposed deeply to mourn and be in bitterness for offending God, and is wrought up unto unfeigned Repentance, Zech. 12. 10, 11, 12. Acts 2. 35, 36, 37. 2 Cor. 7. 10. 2. Actual softness, or Tender-heartedness, is the Actual exerting, putting forth or expressing of this softness of heart in relenting for sin upon particular Occasions: As did David for his Fall, Josiah for the sins of the land, Peter for denying of his Master, &c. This Spiritual tender frame of heart; this Habitual tenderness, disposed to express itself penitentially upon all just occasions, is the Heart of Flesh here promised.

This softness, tenderness, fleshiness of heart is a most excellent Qualification of the Heart. For, 1. This is the Sacrifices of God, To him instead of all, and beyond all Ceremonial Sacrifices. A broken heart is more pleasing to God, then all Burnt-offerings, Sinofferings, Meat-offerings, Drink-offerings, &c. Psal. 51. 16, 17. 2. This broken and contrite Spirit God will not despise, Psal. 51. 17. That is, the Lord will highly prize and make great reckoning of a contrite spirit. A Meiosis. 3. This broken spirit is preferred by God before all mere Moral performances and Pharisaical perfections whatsoever, Luke 18. 10. to 15. 4. God hath a special eye and peculiar respect to a tender heart, to a poor and contrite Spirit, Isa. 66 1, 2. 2 Chron. 34. 27, 28. 2 Chron. 33. 12, 13. Luke 7. 36. to the end. 5. God ranks this Tender fleshy heart amongst his choicest spirtual blessings promised in his Covenant, Ezek. 11. 16. to 21. and 36. 24, 25, 26, &c. Zech. 12. 10, &c. 6. God himself is so affected with Tenderness and brokeness of heart, that he peculiarly undertakes the healing, binding up, reviving and comforting of broken hearts and bleeding Souls, Psal. 147. 3. Isa. 57. 15. and 61. 1, 2, 3. with Luke 4. 18. 7. The blessed God is so taken with the humble and contrite Spirit, that he selects and singles it out for his peculiar habitation, and the place of his Rest, Isa. 66. 1, 2. and 57. 15. But of these Particulars I now speak no farther, having elsewhere opened them more at large.

(5) Flesh, being very soft, tender and porous, is easily pierced and wounded, is exceeding penetrable; not only swords and spears; but the least prick with a thorn or scratcth with a bryer makes it bleed. So the Heart of flesh is very penetrable, quickly pierced with Godly sorrow and contrition, and bleeds in penitential tears. Good Josiah melted at hearing the threats and curses of the Law read: When Pharaoh melted not under all God's plagues inflicted on him. Yea Christ's very look upon Peter after his denial of him, wounded Peters heart, so that he went out and wept bitterly. Yea more then that, David's heart was so quickly pierced, that having numbered the people his own heart smote him: a fleshy heart hath a relenting principle within itself, that makes it quickly bleed at the least wound of sin and Temptation.

(6) Flesh is soft and Flexible: So the Heart of flesh is a soft pliant flexible heart, will take any impression from God, will bend and bow as God shall please. Peters hearers when they were pricked in their hearts, they presently cry out, to the Apostles, Men and brethren what shall we do? As if they had said, we are ready to be, and do anything that the Lord would have us, that we may be delivered from our sin-guiltiness: oh direct us what way to take. The like see in Paul's Conversion, and in the Jailor's Renovation▪

(7) Finally, Flesh hath moisture in it, blood and other humors in it, which are apt to flow forth when it is pierced and wounded: So the heart of flesh hath a moisture in it, when it is pierced for sin, how doth it bleed and melt into tears of repentance! As in the instances fore mentioned, David, Josiah, Peter, &c. is evident.

This is the Heart of flesh which here God promiseth to give his people.

Quest. 3. Whether none besides God alone can take away the Heart of Stone, and give the Heart of Flest?

Answ. This Question is for Substance the same with that 3. Quest. at large formerly handled, viz. Whether God alone give a new heart, and put a new spirit within his people. Thither therefore I refer the Reader for his satisfaction. Especially considering that this Heart of Flesh is one Property or perfection in this New heart and New Spirit.

Quest. 4. How doth God take away the Heart of Stone and give the Heart of flesh?

Answ. God takes away the Heart of Stone, and gives the Heart of flesh, divers ways, and usually by sundry gradual Acts.

(1) Divers ways. viz. 1. Efficaciously, by his own Spirit, that Spirit of Grace; destroying stonyness, and infusing softness of heart in the great work of Renovation and Conversion, Ezek. 36. 26, 27. Tit. 3. 5. Zech. 12. 10, 11, 12, 13, 14. 2. Instrumentally, ( ¹ ) Sometimes by the Furnace of Afflictions, thawing and melting their obdurate Stony hearts. The furnace melts and dissolves even Stones of iron and steel. Manasseh himself was softened, and humbled himself greatly under his Affliction, 2 Chron. 33. 12, 13. so, the Prodigal, Luke 15. 11. to 20. The Convert thief upon the Cross, had his Cross so sanctified to him, that of a Reviler of Christ, he became a Justifier of Christ, and a Condemner of himself, Mat. 27. 44. with Luke 23. 39, 40, 41, 42, 43. ( ² ) Sometimes, By the overcoming streams of Love and Mercy: Suppling insinuating Oil in some Cases pierceth deeper then the kneenest vinegar. Then shall ye remember your own evil ways, and your doings which were not Good, and shall loath yourselves in your own sight, for your iniquities, and for your abominations. Then! When? When God should have poured upon them the streams of promised Mercies, Spiritual and Temporal: Then they should loath themselves, &c. ( ³ ) Most ordinarily, by the word Preached, Acts 2. 37, 38, &c. & 9. 4, 5, 6. This is as fire to melt, An Hammer to Break, and A sword to penetrate the most obdurate heart of stone.

(2) By sundry Gradual Acts. God could in a Moment remove the Heart of Stone and give an Heart of Flesh: but ordinarily, working by means, he proceeds gradually, step by step. As, 1. God smites the heart of Stone with sharp rebukes, with word rebukes, 2 Chron. 33. 10, &c. Acts 2. 23, 36, &c. and 9. 4, &c. with Rod-Rebukes, 2 Chron. 33. 11, 12, 13. Acts 9. 4, 8, 9. As Moses with his Rod smote the Rock thrice before the waters gushed out▪ So God smites the Rocky heart before it relent or bleed, not only once or twice, but frequently. 2. Having smitten the heart, he Awakens and opens it by Conviction. He Convinceth it of its own sinfulness and vileness, John 16. 9. Acts 2. 23, 36, &c. Job 36. 8, 9. This Conviction was in some sort upon Judas, Mat. 27. 3, 4, 5. And it notably awakens and opens the impenitent brawny and stony heart. 3. Having awakened the Heart by Conviction, he wounds the Heart with Compunction, remorse and Contrition. Thus Peters Hearers, after Conviction were pricked in their Hearts, Acts 2. 37. They were punctually wounded as it were in every part and point of their hearts, as with so many swords or daggers. Yet this Contrition reached not up to true Repentance, the Apostle afterwards putting them upon repentance, Ver. 38. These three degrees may be in Carnal men and hypocrites as well as in true believers. 4. Having wounded the heart of stone by Contrition, He New principleth the Heart with the Spirit of Grace and Renovation, and so lays a foundation of softening and suppling the Heart of Stone. This is a supernatural Principle of softness peculiar only to the Elect: By this the heart of flesh is created, and the heart of stone removed fundamentally. Zech. 12. 10, &c. Tit. 3. 5. 5. Having principled the Heart with a Spirit of Grace, the Root of softness of Heart, He directs the eye of the Heart and soul affectingly to look upon its sins peculiarly as against Christ, Zech. 12. 10, &c. John 16. 8, 9. Acts 2. 35, 36, 37. Now to look upon sin, as peculiarly against such a Savior; As Neglecting and contemning Christ the only Redemy against sin, yea, As Piercing and wounding Christ with all his sufferings, Isa. 53. 4, 5, 6. This must needs deeply affect and wound the heart, and overcome the Spirit by the love of Jesus Christ. 6. Having turned the eye of the Soul to look upon him whom it hath pierced, He kindly thaws and melts the heart into a flood of sincere godly▪ sorrow and mourning for all Sin, as against such a Savior, Zech. 12. 10, 11, 12, 13, 14. 2 Cor. 7. 9, 10, 11. 7. Having drenched the Soul in godly sorrow for sin, He works up the heart to a sincere and through repentance from sin, abhorring sin, and itself for sin, and for time to come declining all Evil, and all appearance of evil, with all fear, care, vigilancy and terderness of heart, 2 Cor. 7. 9, 10, 11. Ezek. 36. 31. Thus God removes the heart of stone▪ and gives an heart of flesh.

Quest. 5. Lastly, How may a man know whether God hath removed this Heart of Stone, and bestowed upon him this Heart of Flesh?

Answ. A man may discover this divers ways. As,

(1) By the Removal of the Properties of the Heart of stone. If they be removed: The Heart of Stone is taken away. These Properties are described already in Quest 1. about this particular.

(2) By the Presence of the Properties of the Heart of Flesh; laid down also in Quest. 2. Where the true Properties and Characters of the Heart of Flesh are; there the Heart of Flesh is.

(3) By God's way of Proceeding with a man in Removing the Heart of Stone, and Conferring the Heart of Flesh. This is also described in Quest. 4. Try whether God hath proceeded in such Gradual Acts and steps with thee to mollify thine Heart: and this Efficaciously by his Spirit; Instrumentally by his Afflictions, Mercies, and Word.

(4) By the Associates and Companions of an Heart of Flesh or broken spirit. As, 1. A Spirit of Prayer and supplication familiarly accompanies an heart of flesh, Zech. 12. 10, &c. Luke 15. 17, 18. Acts 9. 11. Luke 22. 44. with Heb. 5. 7. A broken Spirit is a Praying Spirit. 2. Humility and Poverty of Spirit. A broken heart of flesh is an Humble Heart. Isa. 57. 15. and 66. 2. 3. Love to Jesus Christ. An heart of flesh is tenderly affectionate, and entirely loving to Jesus Christ, who was broken and bruised for our iniquities, Zech. 12. 10, 11, 12, 13, 14. Luke 7. 37, 38, 44. to 49. Yea Christ binds up the broken hearted, Isa. 61. 1, 2, &c. with Luke 4. 18, 19. 4. Obedience. An heart of flesh is a Tractable Obediential Heart, Ezek. 11 19, 20. and 36. 26, 27. Acts 9. 6. and 2. 37. It can say as Augustine, Enable me to do what thou commandest: and command me to do what thou wilt. But all these Particulars I have elsewhere more fully opened: there see. Now an Heart of Stone may be discovered by its Contrary Companions, viz. Prayerlessness. Pride. Disaffection to Christ. Disobedience to God.

(5) Finally, By the Adjuncts of a broken contrite Heart of Flesh. 1. A Tender fleshy heart grieves and mourns for the sins of others, especially for the public sins of the times abounding. As David, Psal. 119. 158, 53, 136. Josiah, 2 Chron. 34. 19, 20, 21, 27. Those marked Mourners, Ezek. 9 4. 2. A tender fleshy heart hath clearest and saddest apprehensions of its own sinfulnesses, As those in Zech. 12. 10, 11, 12, 13, 14. David, Psal. 51. 3, 4, 5, 8. Paul, Rom. 7. 24, 9, 10, 11. 1 Tim. 1. 13. 15. 3. A tender contrite fleshy heart is most perplexed at sin, as against God, as against Jesus Christ, Psal. 51. 4. Zech. 12. 10, 11, 12, &c. 4. A tender fleshy heart trembleth at God's Word, Isa. 66. 2. and at God's Rod, Ezr. 10. 9. 2 Chron. 34. 27. 5. A tender fleshy heart kindly wounded for sin, sets speedily and seriously about a real Reformation. As Peter, Mat. 29. 75. with Luke 22. 62. Paul, Acts 9. 20. Ezra, Ezr. 9. 1, 2, 3. with 10. 1, 2, 3, &c. Josiah, 2 Chron. 34 27, 29. to the end. Manasseh himself, 2 Chron. 32. 12, 15, 16. These things I do but briefly point at, because elsewhere in a Sermon I have more fully insisted upon them: and yet I do mention them, because that Sermon may perhaps be very scarce. Now an heart of stone hath quite contrary Adjuncts and Properties; Rejoiceth in, rather then mourns for, the sins of others, Rom. 1. ult. Grieves least at its own sinfulness. Is not troubled at sin as against God and Jesus Christ. Hardens itself against both God's Word and Rod. And hates to be Reformed. By these particulars we may discover notably whether the Heart of stone be taken from us, and the Heart of flesh conferred upon us.

Thus of the third Fruit of God's Spirit here promised, viz. The taking away of the Heart of stone, and giving the Heart of flesh.

4. Penitentialness of Heart. This is intimated in divers expressions having reference to this Covenant; — Then shall ye remember your own evil ways, and your doings that were not good, and shall loath yourselves in your own sight, for your iniquities, and for your abominations. — Neither shall they defile themselves anymore with their Idols, nor with their detestable things, nor with any of their transgressions: For I will save them out of all their dwelling-places, wherein they have sinned, and will cleanse them; so shall they be my people, and I will be their God. — For they shall return unto me with their whole heart. In which passages, compared together, note how their Hearty Repentance is described, I. By the Occasional Ground and Rise of it, viz. The manifold Acts of Divine Grace and Mercy towards them, In bringing them from Babylon to Zion; In enriching them with many Spiritual and Temporal blessings: Then shall ye remember, &c. Ezek. 36. 24. to 32. As if he had said, when I shall thus have redeemed you, and furnished you with such and such streams of mercies on every side, Then your hearts shall be so convinced and overcome with my Expressions of kindnesses towards you, that you cannot choose but have kindly impressions of Repentance for your sins upon your hearts. Nothing in the world so kindly and effectually wounds and melts the heart for sin, as the loving-kindnesses and mercies of that God towards us against whom we have sinned. II. By certain gradual Acts of Repentance. As, 1. Remembrance of their own evil ways and doings. Impenitency forgets: but Repentance remembers and calls to mind iniquities, lays them afresh before the open view of the Conscience, though acted long ago; and lays them to heart. 2. Self-loathing, and Self-abhorring for their iniquities and abominations. The Hebrew phrase is very Emphaticall▪ And ye shall-cuttingly-loath yourselves in your faces for your iniquities, and for your abominations. The word 〈 in non-Latin alphabet 〉 Nekotothem, ye-shall-cuttingly loath-yourselves, is variously rendered. By Junius, ye shall be a loathing to yourselves. By Pagnin, And ye shall judge yourselves in your sight worthy to be cut off, for, &c. By Montanus, And ye shall reprobate yourselves in your faces. The word 〈 in non-Latin alphabet 〉 Koot, which is the Root of it, properly signifies, To cast-away, to abominate, or to be cut in pieces with trouble, offense, tediousness, &c. Hence our English word [ Cut ] may be well derived. And in the New Testament (as Mercerus hath well noted) it is rendered, Sometimes 〈 in non-Latin alphabet 〉 , I was offended, or I was grieved, Heb. 3. 10. from Psal. 95. 10. Sometimes 〈 in non-Latin alphabet 〉 — He suffered-their-manners in the wilderness (our Translation hath in the Margent, perhaps for 〈 in non-Latin alphabet 〉 , As a Nurse beareth, or feedeth her child) Acts 13. 18. from Psal. 95. 10. Sometimes by 〈 in non-Latin alphabet 〉 Dissecari, To be cut-asunder, Acts 5. 33. and 7. 54. So that, by this word God intimates, how his people should be cut and wounded for their sins, to the utter loathing and abhorring of themselves for them. True godly sorrow and repentance for sin, makes the Sinner very despicable and abominable in his own sight. The penitent Soul, most exactly knowing his own sinfulness, hath more mean and abject thoughts of himself then of any other, or then any other can have of him. The Penitent Publican, Would not lift up his eyes to heaven, but stood afar off, smote his breast, and said, God be merciful to me a Sinner. Job repenting abhorred himself as in dust and ashes. The Penitent woman applies herself with her tears, her hair, her kisses, her ointment, to the very feet of Christ. The Prodigal repenting, confesseth to his Father, I am no more worthy to be called thy son, make me as one of thine hired Servants. Penitent Paul confesseth himself to be less then the least of all Saints, but chief of Sinners. That pious, holy and penitent Martyr M ^r . John Bradford, did so extremely loath himself for his own sinfulness, that in the close of his Epistles to his Christian friends he was wont to style himself; The sinful John Bradford: Miserimus peccator John Bradford:— A very hypocrite John Bradford.— A very painted hypocrite John Bradford.— The most miserable hard-hearted unthankful sinner John Bradford. 3. Utter Aversion from all their sins. Neither shall they defile themselves anymore with their Idols, nor with their detestable things, nor with any of their transgressions, Ezek. 37. 23. Then sin is truly repented of, when it is forsaken: and never till then. 4. Cordial Conversion to God. For, they shall return unto me with their whole heart, Ier. 24. 7. This is the completing Act of Repentance, to turn even unto God. III. The Integrity or Entireness of their Repentance: ^1. In aversion from sin; That they shall not defile themselves anymore—with any of their Transgressions. ^2. In Conversion to God; That they shall return to him with their whole heart. Heartily, without dissimulation: Entirely, with the whole heart, without reservation.

This is that Penitential frame of Heart and Course, which God here Promised to his Captive-people. And it is a great blessing from God, wheresoever he pleaseth to bestow it: and a special purchase of Jesus Christ. I shall not here need to add anything further, touching the 1. Nature of Repentance, wherein it consists; 2. Notes of true Repentance, whereby it may be tried and discovered to be in a man: Having elsewhere handled both these particulars.

5. Oneness of Heart and Way. This is a fifth notable Influence or Fruit of the Spirit promised in this Covenant to the Captive Jews. — And I will give them one heart, And I will put a new spirit within you, &c. — And they shall be my people, and I will be their God. And I will give them one heart, and one way, that they may fear me forever, for the good of them, and of their children after them. And I will make an everlasting Covenant with them, &c. This Oneness of Heart and Way, here promised in this Covenant, is described in these Scriptures, 1. By the Efficient Cause, or Auther thereof; viz. God and his Spirit; I will give them one heart and one way,—I will put a new spirit within you. This oneness of heart and way therefore is not at all of ourselves; it is merely of God. For (as Calvin notes) It were a needless and absurd Promise, For God to say he would give that which is our own already, and which everyone can confer upon himself. God takes to himself the sole glory of bestowing it. 2. By the Nature of it, which is, ( ¹ ) Partly Inward; One heart. ( ² ) Partly Outward; One way. Calvin thinks, that from this place Paul borrowed that expression; It is God that worketh in you both to will and to do, of his good pleasure, Phil. 2. 13. One heart: Theres to will; and because the heart is the seat of the affections, it implies also the Affections Consenting. One way: Theres the Outward execution, and Effect of the will reduced to act. Oneness of heart, without Oneness of way, is fruitless: Oneness of way without Oneness of heart, is but hypocritical. 3. By the end of it, which is twofold, viz. ( ¹ ) Immediate, That they may fear me forever. This End specificates the former Oneness of heart and way, and declares of what kind or sort it is. Not any Sinful confederacy or Combination in evil, not any mere Natural, Moral or Civil Oneness of heart and way: But a Religious spiritual supernatural Oneness of heart and way. ( ² ) Mediate; For the good of them and their children after them. Oneness in heart and way in matters of Religion, brings welfare both upon Parents and •… heir •… osterity.

The chief thing here to be Opened, is; The nature of this Oneness of heart and way, which is the Blessing here Promised. To this purpose Consider, 1. What is here meant by Heart and Way? 2. What the Oneness of Heart and Way is: and wherein it Consists? 3. How choice and excellent a blessing this Oneness of Heart and Way is? 4. What Helps and Directions may best further the Obtaining and Maintaining of this Oneness of Heart and Way among God's people?

Quest. 1. What is here meant by Heart and Way?

Answ. Not to mention the various uses and Acceptations of Heart, and Way, in Scripture, thus I conceive: Heart and Way are here mentioned both of them in reference to Religion and the fear of God, Ier. 32. 39. Therefore we must understand them to be an Heart and Way religiously Qualified. Again, Heart and Way are here opposed one to another. Therefore, By Heart, I understand the whole Soul, with all the faculties thereof, Mind, Conscience, Will, and Affections, graciously Qualified; For, Heart, thus taken in its latitude, is most directly opposed to Way, and it seems to import all the inward Habits, Principles, Qualifications and Elicit Acts of Grace in the whole Soul and all the faculties thereof. By Way, I understand all the Outward Imperate Acts and Expressions of Religion in the whole course of life, in Public or in Private, but especially in the Worship of God. By Heart, understand, All inward Principles and religious Dispositions in the whole Soul: By Way, All outward Expressions and Practises flowing from those Principles. Thus they are very Comprehensive.

Quest. 2. What is this Oneness of Heart and Way, and wherein doth it especially Consist?

Answ. There is a twofold Oneness of Heart and Way, viz. 1. Personal and Individual. 2. Ecclesiastical, and in reference to Christian and Church-Society.

First, Personal Oneness of heart and way in affairs of Religion, is such an Oneness as peculiarly concerns a man's own individual Person only towards God. And this Oneness of Heart and Way implies; 1. The unfeignedness and uprightness of any person in Religion. For, His heart and way are not Divided, but United; they are not two, but One. They are not repugnant, but sweetly correspondent one to another in matters of Religion. Hypocrisy and feignedness of Religion appears in this, That the heart and way are not one, The Principle and Practice contradict one another. Their way Holy, Heavenly, Saint-like, &c. But their heart Wicked, Hellish, Devillish. Such the Pharisees; without fair and beautiful, like green graves, or painted Sepulchers: within full of dead men's bones and all filthiness. They washed the outside of the Cup and Platter: but the inside remained full of ravening and excess. Such, like the Boatman, look one way and row another. 2. The determinate and resolved simplicity or singleness of a persons Religion, both in inward Principle, and outward Practice. He hath not a double heart, and a double way in Religion: but One Heart, and one way. He doth not halt between tw Opinions, doubting which is right, betwixt the Worship of God and of Baal; betwixt Christianity and Antichristianism, betwixt Christ and Belial; He doth not equally love God and the world, serve God and Mammon: But he is determinatively resolved both in heart and way, as Joshua, to love and serve the Lord only. This is the true religious Oneness and singleness of heart and way, 2 Cor. 1. 12. Opposite unto this single resolved heart, is A Divided heart, Hos. 10. 2. An heart and an heart, which is not perfect towards God or Man, Psal. 12. 2. 1 Chron. 12. 33. with 38. A double-minded man, 〈 in non-Latin alphabet 〉 , a wavering man, that wavers hither and thither, like an unsettled wave of the Sea, James 1. 8. Such a man is a Sceptic in Religion; hath his religion to choose; is one day of one religion, another day of another religion, till at last he become of no religion. But this seems not to be that Oneness here chiefly intended: and therefore I pass it.

Secondly, Ecclesiastical Oneness of Heart and way in reference to a Christian and Church Society, is such an Oneness in the Inward Principles and Outward Practice or Exercise of Religion, as concerns the people of God jointly and reciprocally in their Church-capacity as joint-members of Christ and one of another. Of this Oneness of Heart and Way the Prophet seems here especially to speak, in my judgment; 1. Partly, because the Promise of One heart and way is not directed to any particular persons of the Jews in their single Capacity, but to the whole body of the Jews in their joint Church-Capacity. And I will give them one heart and one away, &c. Jer. 32. 38, 39, 40, &c. 2. Partly, Because the Jews had formerly been a very divided people in heart and way, both from God, and from one another in the matters of Religion: Their heart is divided. The ten tribes under Jeroboam were divided from God and his true worship, and from the two Tribes, by their Idolatry in the two Calves. And afterwards in the days of Elijah and Ahab, how did they halt betwixt two Opinions: betwixt the worship of God and Baal, &c. The Sin and Misery of this division God promises now to cure by giving them one Heart and one way. 3. Partly, Because in this Covenant God had promised to unite them, that they should be no more two Nations or two Kingdoms, but One under David their Prince, viz. under Christ the only true David. And this their Oneness in and under Christ for substance agreeing with their Oneness of heart and way, is especially an Ecclesiastical Oneness. Now in this Notion Consider we, 1. Of Oneness of Heart. 2. Of Oneness of way.

Oneness of Heart, is an Inward Oneness and Sameness of Soul amongst them, whence their outward Oneness of Way should flow, This Inward Oneness of Heart and Soul, Consists not in the Natural Identity or sameness of the soul amongst them, according to the fond dream of Averroes, That there was but one and the same numerical Soul that informed all men's bodies: But in the Spiritual Oneness or Sameness of Principles, Endowments, Qualifications, &c. in their whole Souls, viz. in their Minds, Wills and Affections, in reference to God, Christ and Religion. Not that the People of God have all of them, either an Identity of Gifts, or a gradual equality of Graces; For, the Scripture plainly declares the Contrary: But that there should be in the Hearts of all God's people, notwithstanding all the variety of their gifts and graces, a sweet Concent, Concord, Symmetry, Harmony, Agreement▪ Compliance and Correspondency, as if their Hearts and Principles were but one and the same towards God and one another in the affairs of Religion. This Oneness of heart the Apostle notably describes to the Philippians; 〈 in non-Latin alphabet 〉 — Fulfill ye my joy, That ye be like-minded, Having the same love, Being of one accord, of One mind. In these words Oneness of heart is excellently set forth, and that (as those two learned Authors, Zanchi and Beza think) More Generally, and More Particularly. I. In General, by those words; 〈 in non-Latin alphabet 〉 , That ye mind the same thing; Our Translation, That ye be like minded, not so exactly to the Greek. This is the Genus or General Nature of Oneness of heart: those three that follow the Species thereof. For, saith Beza, otherwise there would be a vain Tautology in the last phrase, 〈 in non-Latin alphabet 〉 . And the word 〈 in non-Latin alphabet 〉 is referred sometimes to the Acts of the Will, sometimes of the Understanding. Compare Rom. 12. 16. and 15. 5. and Col. 3. 2. with Rom. 12. 3. This, by Zanchi, is fitly styled 〈 in non-Latin alphabet 〉 Same-mindedness, Same-affectionedness, &c. Our English can hardly reach the Emphasis of this Greek word. This is that Oneness of Heart in General, when theres a Sameness of Mind, Will and Affections among God's people towards Religion. II. In Particular, by the several Species, Sorts or Branches of this Sameheartedness, which are here all expressed by Participles, as the Genus was expressed by the Verb, These Branches are three, Oneness of Affection, Will and Mind ascending upwards from the lowest to the highest, from the Affection to the Will, and from the Will to the Mind; Oneness of the Mind in matters of Religion being the Cause and Spring-head of both the rest, 1. Oneness of Mind and Judgment. 〈 in non-Latin alphabet 〉 Minding that one thing. This is not a Tautology with the former expression of Minding the same thing, but rather an explication of it, as one special branch of the General. For, they that mind that One thing, cannot but mind that same thing, for in One theres no variety, but in divers: But many may profess 〈 in non-Latin alphabet 〉 to mind the same thing, who do not altogether mind that one thing. When we recede from minding that one thing, we can never mind the same thing, as Zanchi well notes. So that this Oneness of Mind, consisteth in Minding that one thing, viz. In a joint Consent of Mind and Judgment about the truth or Doctrine of Christ touching all Matters of Religion, Whether Faith, Practice, Worship, or Government and Discipline, Christ's Truth and Doctrine extends to all these. False teachers and seducers among the Philippians had begun to add other Doctrines to the Doctrine of Christ preached by the Apostle, as touching the keeping of the Law, observing Circumcision, &c. to justification: This was not now to mind that One thing, that one Truth and Doctrine of Christ, but to have their minds divided and distracted about divers Doctrines, divers things. As there is but One Christian Truth, Faith or Doctrine; So all the professed members of Christ ought (so far as is possible) to have an unanimous Consent of mind and judgment touching that one Truth of Christ in all affairs of Religion; This should be their daily study and endeavor with all diligence. How vehemently doth Paul urge this; Now I beseech you brethren by the Name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you: but that ye be perfectly joined together in the same Mind, and in the same Judgment. Here note, (1) The Matter exhorted to. The Apostle here ascends (thinks Beza ) in a retrograde course, from Speech to Will, and from Will to the Fountain of all, the Judgment of the Mind: and therefore by Mind ( 〈 in non-Latin alphabet 〉 ) he understands the Will; and by Judgment ( 〈 in non-Latin alphabet 〉 ) the Understanding. Calvin contrariwise, by Mind, the Understanding: and by Judgment, the Will. What if we refer both these Expressions to the Understanding, interpreting Mind of the Theorical or Contemplative Understanding, and Judgment of the Practical Understanding? Or expounding Mind of the Intellective or Apprehensive Act of the Understanding, and Judgment of the Decisive, Determinative and Conclusive act? Yea that whatsoever is in the Mind or Understanding, viz. Thinking, Apprehending, Discoursing, Iudging, &c. all might be (as it were) one and the same amongst them touching the Matters of religion. This the Oneness of Mind and Judgment here exhorted to. Which is Emphatically amplified by the closeness and compactedness of this Union; But that ye be perfectly joined together in the same mind, &c. 〈 in non-Latin alphabet 〉 , Properly, But that ye be perfectly-jointed-together. For the word is a Metaphor from bones in joint. When the bones are in their place they are strong, active, &c. but when they are out of joint they are weak, useless, painful: thus in the mystical body, the Church, they must be careful to keep all the members and bones well-jointed. A dislocation in judgment disturbs the whole body. The other Matter or Duty exhorted to, is Sameness of speech about Matters of religion; That ye speak the same thing. Sameness of mind and judgment causeth Sameness of speech: but different speeches in new terms, new notions, new distinctions, new descriptions, &c. in singularity, strangeness and quaintness of expressions, ministers great cause of suspicion that there are differences of opinions. Some refuse to speak with others in the Churches plain usual and received expressions, that they may be thought more wise then others, and that so they may the more plausibly vent their errors to others. This was the manner of Heretical persons of old: and is too much taken up amongst us in these days. (2) The Mischief, or Sin dehorted from; That there be no Divisions (Gr. Schisms) among you. Schism, signifies Dissection, Dilaceration, &c. from 〈 in non-Latin alphabet 〉 to Cut-asunder, Divide, &c. In the General it implies any Division, Dissection or Dilaceration in the Church, whereby the Unity thereof is dissolved. (3) The Arguments whereby he both Dehorts and Exhorts, viz. His sweet Compellation of them; Brethren. His earnest exoration: I beseech you. The Cogent Authority of Christ's name; by the name of our Lord Jesus Christ, as you Love, Respect, Reverence and Honor this blessed Name, Avoid Divisions, and Pursue unity in Speech, and in Judgment. They that are carried away with every wind of Doctrine; That turn away from the Truth unto fables, that use all cunning craftiness to Deceive, being more ambitious to be Doctors of Error, then Disciples of Truth, &c. these show little love, reverence or respect to this great blessed sweet and glorious name of our Lord Jesus Christ. 2. Oneness of Will. 〈 in non-Latin alphabet 〉 Being-same-souled. Zanchi refers this, to the Oneness and sameness of will. And the Distribution here used by the Apostle plainly evinceth thus much. Having the same love, being same-souled, Minding that one thing. Heres Oneness of Affection, Will, and Mind. This same-soul'dness, this Oneness of Will in Matters of Religion, consists not in the natural sameness of Soul for Substance, but in the Supernatural Concent and Harmony of their Souls and Wills about all the things of God; when they so comply, conform, and sweetly correspond one with another therein, as if they were informed and acted only by one and the same Soul. This Oneness of Will is highly commended in the Primitive believers; And the multitude of them that believed, were of one heart and of one Soul. There was a sweet and pleasant Consent among them, their wills answered one to another in all religious Matters, and in all Church-affairs, Acts 2. 44. to the end. There was no discord nor jarring string among them; they were all sweetly Unisone. Hereupon Calvin hath a good note; He saith, and the multitude were of one Heart: for this was much more excellent then if there had been Consent among a few; for before he had declared that the Church was increased to 5000. Therefore it was not a little difficult to have concord reign among so great a Number; and sure where Faith reigns, it so reconciles men's minds, that they all will and nill the same thing. For hence are discords, that we are not Governed by one and the same Spirit of Christ. By the Names of Heart and Soul, its sufficiently known that the Will is indicated. So he. Now this Oneness of will doth especially comprize in it these three things; viz. ( ¹ ) A conformity of their Wills to the will of God, They being Principled and acted by the Spirit of God. This the only foundation of all Union and Oneness of Heart and will: when first they are united in God. ( ² ) A Consequential Compliance and Sameness of wills one with another: willing and nilling, Electing and rejecting the same things, Acts 2. 44, &c. (3) An humble estimation of others above themselves, having respect to others affairs as well as their own. True sameness of Will, produceth these two effects, yea and it is preserved and increased by them, Phil. 2. 2, 3, 4. Thus, of Oneness of Will. 3. Oneness of Affection. 〈 in non-Latin alphabet 〉 , Having the same love. How could they have the same Love? Not the same numerically, for that could not be, since they were divers Subjects. Nor the same in Quantity and measure, seeing one hath this, another hath that degree of love, according to the Measure of the gift of Christ. But this [ same Love ] may here imply, ( ¹ ) A like love, an answerable proportionable love one towards another, in sincerity and integrity of affection. Calvin and Beza incline this way. ( ² ) A love of the same Objects. When their Hearts were distracted and divided after contrary objects, some loving Paul's Doctrine, others the False Apostles: Some loving Error and Novelty, others Truth, &c. then they had not the same love, Their love was not united in the Object. But when all their hearts should love the same God, the same Christ, the same Gospel, the same Faith, the same Ordinances, &c. now they have the same Love indeed. This is Zanchi's Exposition.

Thus of the Oneness of Heart.

Oneness of Way, is an Outward Oneness flowing from the former Oneness of heart: Even that Oneness of their whole Course together in all the affairs and visible exercise of Religion, in the outward Practice of the fear of the Lord, Ier. 32. 39. As their Heart had been formerly divided, so their way had been divided: some hearkening to God's true Prophets, some to false Prophets; some following the LORD, others hankering after idols, &c. But now God assures them, as He would give them one Heart, so he would give them one Way: and they should walk sweetly and Harmoniously together in that one Way. By this Metaphor of ( way ) it is ordinary with the Holy Ghost in Scripture to express the whole course and exercise of Religion by Churches or Particular persons. More Particularly, this Oneness of way implies many things. As, 1. One and the same way of expressions and Speeches about Religion, Now I beseech you brethren,—that ye all speak the same thing. New coined expressions are shrewd arguments of new-coind opinions. Confusion of tongues was Babels calamity, and much more the Churches misery. Its an high point of wisdom in the Church for preserving Truth and Peace, and preventing Division and Error, to take singular care that all speak the same thing in common, known, plain and usual Expressions. 2. One and the same way of Professing or Confessing the true Christian Faith unto Salvation. With the Heart Man believeth unto righteousness, and with the Mouth Confession is made unto Salvation. Hence its evident, that not only Faith, but also the Confession of Faith is of use unto Salvation. By Confession of Faith, ( ¹ ) The Purity and Unity of Faith is declared and preserved; ( ² ) The contrary Errors to Truth are prevented; ( ³ ) Christ's Truth and Doctrine is to his singular glory solemnly avouched before all the world; ( ⁴ ) And others are allured to embrace the same Faith and Truth. Hence all the Reformed Churches of late, and the Ancient Churches long before, have had their Confessions of Faith which they have published. Among which, That judicious and elaborate Confession for the Churches in England, Scotland and Ireland doth easily excel. It is most worthy to be particularly avouched by all the Particular Churches. 3. One way of worshiping God in all the Public Acts and Ordinances of his worship, as Preaching and Hearing the Word, Administration of Sacraments, Prayer, &c. That they all be performed and managed not according to any private fancies, but the clear Direction of the Holy Scripture. 4. One and the same way of Church-Order, and that according to the Word, Col. 2. 5. 1 Tim. 3. 1. to 11. and Tit. 1. 5. to 10. 1 Tim. 4. 24. Mat. 18. 15, 16, &c. 1 Cor. 5. throughout. 2 Cor. 2. 6. to 12. 5. One and the same way of Holy and blameless Conversation. O how sweet and comely it is to behold God's people all walking together Holily and unblamably! This Honors Christ highly; This adorns the Gospel exceedingly. 6. One and the same Guide in this One way, viz. The word and Spirit of Christ. The word is that more sure word of Prophecy, as a light shining in a dark place, 2 Pet. 1. 19, &c. The Spirit leads the children of God, Rom. 8. 14. 7. One and the same chief Companion in this One way, viz. God. They that herein walk aright, do walk with God. 8. Finally, One and the same journeys End, of this one way, viz. The same Eternal glory, John 17. 24. Such Oneness of Way God Covenants to bestow upon his people.

Quest. 3. How choice and excellent a blessing this Oneness of Heart and way is.

Answ. The singular excellency of this Oneness of Heart and Way among God's people in the Maters of Religion, may be briefly represented in these Particulars.

First, By the importunity of our Savior's Prayer for this blessing upon all that should believe in him through the Apostles word. His importunity for this blessing implies the excellency of the blessing Neither pray I for these alone, but for them also which shall believe on me through their word. That they all may be one, as thou Father art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me. And the glory which thou gavest me, I have given them; that they may be one, even as we are one. I in them, and thou in me, that they may be made perfect in one, and that the world may know that thou hast sent me, and hast loved them as thou hast loved me, &c▪ From ver. 20. to the end, Christ prays for all his that should believe on him through the Apostles Doctrine. He begs for them two chief Blessings, viz. 1. Spiritual Unity, here, ver. 21. to 24. 2. Celestial Glory, hereafter, ver. 24, &c. Spiritual Unity; That they all may be one,—one in us, viz. by the Spirit, Faith▪ Love, &c. ver. 21. Sin dissipates, dissolves and Divides all things: Christ, the Sinners Savior, Unites and Reconciles all. He is the and 〈 in non-Latin alphabet 〉 ; He is the Author, Continuer, and Perfecter of all Reconcilement and Union. In Christ, God and Man are United in one Person: that God and Man might be united in one Christ. Christ died to destroy sin, the only Matter of Enmity betwixt God and man. Christ gave all his New-Testament Ministers of all sorts for the final perfecting and completing of this Unity. For the more clear understanding of our Savior's Meaning in this his earnest Prayer for the Unity of his Apostles and Members, Consider well the words of that acute Reynolds in his Learned Conference with Hart. Saith he: The Unity which the Scriptures do note in God and us, is of three sorts. The first of Persons in one Nature: The second of Natures in one Person: The third of sundry Natures and Persons in one Quality. In the first is One God, Deut. 6. 41. In the second is One Christ, 1 Cor. 8. 6. In the third is One Church, Cant. 6. 4. The Lord received not Peter into the first Unity; wherein the Father Son and Holy Ghost are one God. Nor into the second; wherein he himself consisting of two Natures (God and Man) is one Christ. Into the third, wherein the Church is One with Christ her Head, and the Churches Members are one amongst themselves, he did receive Peter: but in Society with his brethren, not without them in singularity. The multitude of the believers were of one heart, and of one soul, Acts 4. 32. They all are One Body; Sanctified by One Spirit; through the Sacrament of One Baptism; Knit to Christ by One Faith; To themselves in one Love, to serve together One Lord; In One Hope and expectation of One eternal bliss and Glory, Ephes. 4. 4, 5. So he. Now Christ presseth his Father for this Spiritual unity by many Arguments. As, ( ¹ ) Partly, From some answerable resemblance it will have to the union betwixt the Father and Christ, ver. 21. As, The Father and Christ are One Divine Essence, One by personal union of the Human Nature to the second Person in the Divine Essence, One in Consent of Will Divine and Human in Christ, One in Purpose and Intention of Saving all the Elect in such a way: So they Mystically and Spiritually might be One with Christ their Head, and with one another in Heart and way as members. ( ² ) Partly, From the Glory that hence would redound to Christ. By this union of believers, the world should be effectually convinced of Christ's Authoritative Mission from the Father: thus powerfully gathering and uniting all his Elect, ver. 21, 23. (3) Partly, From Christ's giving or promising that Glory to them in order to this Union, which the Father had given him, ver. 22. viz. That glory of his image, Grace, Sonship, and all Spiritual accomplishments, according to their Capacity, which were plenarily heaped upon Christ. All which are notably and effectually Uniting. That by Glory here, should be meant, either this Unity, as Some; or Eternal glory, as others; seems not so apposite nor agreeable. ( ⁴ ) Partly, From the foundation of this Unity in Christ. That as God is in Christ essentially, &c. so Christ may be in them Spiritually, knitting them to God, and one to another, ver. 23. (5) Partly, From the Renown of the Elect, That the world may be convinced that the Father loves them with the same love wherewith he loved Christ, ver. 23. What Importunity is here? What Arguments here? And all for this Oneness of Believers: As if this Oneness had in it all other Spiritual Blessings, and were beyond all other of greatest importance. Who can duly consider this, and not conclude that this Oneness, this one only Mercy which Christ so importunatly begs for his Elect in this world, is most excellent?

Secondly, By the sweet Pattern of this Oneness of Heart and Way in the purest Primitive Church at Jerusalem. 1. Oneness of Heart among them was admirable. And the multitude of them that believed ( viz. 3000. Acts, 2. 41. and 5000 men, Acts 4. 4.) were of one heart, and of one soul: neither said any of them, that ought of the things which he possessed was his own, but they had all things common. — And all that believed were together, and had all things common, &c. Here was the Power of God's Spirit and Grace, that there should be Oneness of Heart among so many thousands; and that Oneness so one, as if they had all lived but by one Soul, and so demonstrated by Community of Goods, declaring the intensive integrity of their reciprocal affections, prizing one another's persons beyond all their Outward possessions. This Community was occasioned by the present pressing poverty and necessites of many of those believers, which at that time could not otherwise be relieved: which particular obligeth not us or any to imitate, till the Church of God be redacted into the like necessitous Condition. 2. Oneness of way, wherein they walked, was singular. And they Continued steadfastly in the Apostles Doctrine, and Fellowship, and Breaking of Bread, and Prayer. — And they continuing daily with one accord in the Temple, and breaking bread from House to House, did eat their Meat with gladness and singleness of heart, Praising God. Their Oneness of way, wherein they continued steadfastly and unanimously, is here ranked under four heads, (which Calvin very fitly stiles four Notes or Marks of a True and well Constituted visible Church. ) viz. Oneness ( ¹ ) In Doctrine, in the true Apostolical Doctrine. This the foundation of all the rest. Herein was their Oneness of Faith. ( ² ) In Communion of Saints: Partly, with the Apostles themselves. ver. 42. Partly with one another, ver. 46, 47. This Communion seems to be of a more Private Nature: and oneness of fellowship sweetly flows from oneness of Faith. (3) In Breaking of Bread, viz. In Receiving the Lord Supper; that sweet Token of Oneness with Christ, and One with another, and that excellent Seal of the New Testament, and of the Doctrine thereof. How sweetly and purely did they break bread with the Apostles, who heard and saw Christ's Institution of this Ordinance! ( ⁴ ) In Prayers, viz. Public prayers made by the Apostles in the Public assemblies of the Church. Herein was their Oneness of heart and way. There was no dissent in Opinion, no discord in Affection, no dissonancy of Expressions▪ no discrepancy in their Religious Worship and Actions: but in all a sweet Harmony, Sameness, Oneness every way. Oh! Me thinks it was the very Suburbs of Heaven thus to live in this Primitive Church at Jerusalem!

Thirdly, By the Many and great Mischiefs of the Opposite Divisions in Heart and Way, in Matters of Religion. For, 1. Hereby, divers pernicious and damnable works of the flesh, as Variance, Emulations, Envyings, Wrath, Strife, Seperations, Heresies, &c. are brought forth and nourished: and professed Christians maintaining or approving such Division, walk as babes, yea as carnal men. 2. Hereby the Temple of God which is holy (whose Temple Christians are) is sinfully defiled, to the endangering of everlasting destruction. For the Spirit of God dwelling in these Temples, being an Holy Spirit of Unity, Peace, Love, &c. cannot endure the forementioned filthy fruits of the flesh. 3. Hereby, Men walk most unworthy of the Calling wherewith they are called, whilst they keep not the Unity of the Spirit in the bond of Peace. Unbelif divides, breaks and scatters all; Faith in Christ Unites knits and gathers all the elect to Christ. 4. Hereby Christianity is so ill managed, as if Christ were divided, and every several division of Christians had a several Christ: Or as if some Men, some Ministers, &c. were very Christ's, or had been crucified for them; whilst they more eagerly pursue after the Doctrines and Ways of those men, then after the naked Doctrines and Ways of Christ, Prizing and Gospel ordinances, &c. not so much for Christ's sake as for theirs. 5. Hereby, Men discover their want of Oneness with Christ which is the Foundation of Oneness with his Mystical body and members. First we are one with Christ by the Spirit and Faith: and then in Christ we are one with his Body and Members. When therefore we divide from them: we discover we are divided from Christ, and are no better then Christless formalists. 6. Hereby Men cast themselves out of the Society of the Church, Service of the Lord Christ, and fellowship with God. Mark them which cause Divisions and Offences, contrary to the Doctrine which ye have learned, and avoid them. For they that are such serve not our Lord Jesus Christ, but their own belly: and by Good words and fair speeches decieve the hearts of the simple. They pretend Christ: intend themselves; Like Boat-men looking one way, but rowing another. Nor can such retain fellowship with God. For, God's Habitation are they, that are built together through the Spirit, not they that are divided and torn asunder through the flesh. In whom you also are built together for an Habitation of God through the Spirit. Fitly to this effect said Cyprian; whosoever is separated from the Church, and joined to an adulterous one, He is severed from the Churches Promises. Nor shall he come to the Rewards of Christ, who forsakes the Church of Christ. He is an alien, He is a Profane one, He is an Enemy. He cannot now have God for his Father: who hath not the Church for his Mother, &c. 7. Hereby, The sweet Communion of Saints both Public and Private, that Eden of spiritual delights, and feast of fat things, is miserably destroyed. Union is the foundation of all Communion: Division therefore must needs be a Destruction and Desolation to all Communion. What life, sap, growth, or fruitfulness hath the branch, when cut off from the tree? Or what strength, life, sense, or motion hath the limb, when cut off from the body? What quickening, comfort, edification, &c. in the Society of Saints can such have, as are separated from them? The sweet union of the Primitive believers, was that which so heightened and improved their spiritual Communion together, Acts 4. 32, 34, 35. and 2. 42, 44, 45, 46, 47. Now to be deprived of the manifold benefit of Communion of Saints, is a loss incomparable. 8. Hereby, That peculiar and excellent blessing of Oneness of his Elect in him, so earnestly begged of the Father by Jesus Christ, is apparently slighted and despised. And as Cyprian well; They cannot come to the reward of Peace, who by the fury of discord break asunder the Lord's Peace. 9. Hereby, The great End of Christ's Death for his Church, and of his Donation of his New Testament Ministry to his Church▪ is (so far as Divisions prevail) unchristianly crossed and undermined. For, Christ died, That he might gather into one the children of God that were scattered abroad. That so at last he might bring all his sheep both of Jews and Gentiles into one Fold; that there might be one Fold, as one Shepherd. And Christ gave some, Apostles; and some, Prophets; and some, Evangelists; and some, Pastors and Teachers, for the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ: Till we all come in the unity of the Faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ. So that one special aim of Christ in giving all his New Testament-Ministry was, under Christ the gathering of all His Elect into one, and bringing them into Unity. 10. Hereby, Finally, The truth of the Gospel is perverted; Christians minds and hearts are troubled, distracted, offended and subverted; Christianity is exposed to the contempt and scorn of all that hate it, of Profane Atheists, Papists, Turks, and Jews, as daily experience evidenceth; The enemies of the Church, Satan and his Instruments singularly gratisied; And the Church of Christ herself exposed to, yea overwhelmed with all manner of Error, Heresy, Blasphemy, Profaneness, Looseness, Envyings, Contentions, Revilings, Clamour, Bitterness, Distraction, and Confusion. The woeful Divisions in England about matters of Religion for these few years last past, afford a lamentable experimental attestation to all these Particulars. By these few mischiefs of Divisions in heart and way about Religion, we may judge of the rest, which are innumerable.

Fourthly, By the màny Precious advantages and benefits attending this Religious Oneness of heart and way here on earth. For, 1. This, Is the due fulfill •… ng of the Many Commands of Christ in his word. And it is not only our Duty, but our Dignity to be obedient unto Christ. And this Oneness of heart is Christ's New Commandment: urged in a new manner, and still to continue New. 2. This, Is a blessed Return of Christ's Prayer upon his Members. And that may comfortably assure us of his acceptance with the Father, and of the prevalency of his Intercession. 3. This, Is an evident badge or character of Christ's Disciples. By this shall all men know that ye are my Disciples, if ye have love one to another. This character was eminent in the Primitive Christians at Jerusalem. Contrariwise by the opposite Divisions, Contentions, Strife, &c. men discover themselves too much to be the Devils Disciples. 4. This, Is both Good and Pleasant for brethren to dwell together in Unity. Some things are good, but not pleasant; as Repentance, Affliction, &c. Some things are Pleasant, but not Good; As variety of sins and corruptions: Some neither good nor pleasant, as Envy, the torture of the Soul: But this Oneness of brethren is both good and pleasant, Double excellent. Like Aaron's Holy Ointment, full of delicious fragrancy. As that ran from his Head to the Skirt of his garment: So this Oneness flows from Christ our head to his meanest member. Yea, like the fruitful drops and dew upon Hermon and Zion, two very dry and barren Mountains, yet their small and little grass is nourished and increased by dew and showers: So by unity smallest things grow and are preserved: by Discord greatest things are wasted and brought to naught. A threefold Cord, a bundle of Rods, is not easily broken: an untwisted Cord, a single Rod, is quickly broken. 5. This, Is a special Means whereby we may walk worthy of that high and holy Calling wherewith we are called. We are called to be children of Peace, Love, Unity, &c. To be sons and daughters of One heavenly Father, 2 Cor. 6. 18. Ephes. 4. 6. 1 Pet. 1. 15, 16, 17. To be brethren of one Christ, Heb. 2. 11. To be Temples of one Holy Ghost, 1 Cor. 3. 16, 17. Ephes. 2. 21, 22. To be Members of one Mystical body of Christ the Church, Ephes. 5. 30, 32. 1 Cor. 12. 12. to 28. To be Professors and Possessors of one Faith, Ephes. 4. 5. To be washed with One Baptism, Eph. 4. 5. To be nourished with one Lord's Supper, 1 Cor. 11. 20, 23, &c. and 10. 16. To be taught and instructed to Salvation by one Gospel, Tit. 2. 1 •… , 12, &c. To be Heirs by One Hope of one and the same Celestial Kingdom, Ephes. 4. 4. Mat. 25. 33, 34. This is an High and Holy Calling, and strongly engaging all the Called unto unity among themselves. And this is a special Ornament and Honor to this our Calling, that we be in heart and way united: thus we shall walk worthily, suitably, answerably, to our Calling. Oneness adorns, Dividedness shames it. What Honor is it to Christ, the Fountain o •… Unity, to have a company of wranglers, janglers, brawlers and contentious persons to be his Disciples? 6. This, Promotes Spiritual growth and fruitfulness in the Church and members of Christ. They are first fitly jointed and compacted together in Christ, and then they grow up into Christ towards complete perfection, and mutual edification: but a limb severed from the body, a branch severed from the Tree grows no more, but withereth. 7. This, Is the Sacred Cement of the Saints, consolidating them in One; The strength of the feeble Church, whereby united weak ones are made invincibly Strong; The admiration of the carnal world, that knows not the Uniting force and efficacy of true Grace; The orient Ornament of the Gospel, that can produce such singular effects; The Spiritual Chariot of Christianity, carrying it on to its perfection with greatest delight; The Vexation and Envy of the Devil, whose great endeavor hath still been to destroy the Church of God by cursed Divisions; And the Delight of God blessed for evermore, who carries on his Church by Unity unto perfection. 8. This Oneness of heart and way is that unity of the Spirit in the bond of Peace, which is founded upon the Sacred Mount of unities. Happy are they that shall ascend into, and dwell in this holy Mountain; where unities are the foundation, Unity and Peace the Superstruction! Endeavouring to keep the unity of the Spirit in the bond of Peace. There is one Body; and one Spirit; Even as ye are called in one Hope of your Calling; One Lord; One Faith; One Baptism; One God, and Father of all, who is above all, and through all, and in you all. 9. This, in a word, Is that sacred Qualification whereby believers being One in God and Jesus Christ, do in some measure resemble that supreme Unity of unities in God, between Father, Son, and Holy Ghost. Now the more we can aspire to be like God, the more we ascend to the Perfection of godliness.

Fifthly, By the many sacred Unities urged by the Apostle, as cogent Arguments and Motives to the Maintaining of this Spiritual Unity. All which Ones, should strongly incline all the Saints to be One. — Endeavouring to keep the Unity of the Spirit in the bond of peace. There is One Body; and One Spirit; Even as ye are called in One hope of your calling; One Lord; One Faith; One Baptism; One God and Father of all, who is above all, and through all, and in you all. What? so many Ones, to incite to Oneness of the Spirit? Then doubtless this Oneness of Spirit is a most excellent Oneness. Consider them briefly.

(1) One Body, viz. There's but one Mystical Body of Christ, the General Church visible or Invisible, and all believers fellow-members of that one Body. Now it were Monstrous for Members of the same Body to fight one against another, the hand against the eye, one hand against another, one foot against another, &c. but it were Mortal for the Members to divide and separate one from another; Union preserves them, Division destroys them. Fellow-members mutually serve, and take care for one

(2) One Spirit, viz. One and the same Enlivening Spirit of Christ the Head, supernaturally Animating and Acting this One body and all the Members thereof. Every member of Christ hath not a divers spirit, as every man hath a divers Soul▪ but, as all the natural members of one man's body have but one and the same Soul, though manifesting itself more eminently in some then in other Members; so it is with the Mystical members of Christ. Christ gives not Many Spirits: but One Spirit, with many Operations. And shall not they who live Spiritually by one and the same Spirit, have one and the same Heart and Way?

(3) One hope of our Calling, viz. Theres but one Hoped for Heavenly Glory and inheritance unto which we are all called in this life. We shall all agree in One eternal Glory: can we not now agree in one Principle, and way of Grace? One Heaven shall hold us all then: cannot one Church hold us all Now?

(4) One Lord, viz. Jesus Christ our Only Lord and Master, whom we serve and attend upon. Though servants of several Masters may fall at variance, yet its a great shame for fellow-servants of one and the same Lord and Master to be at strife.

(5) One Faith, viz. One Doctrine of Faith, touching God's Saving of Sinners by Jesus Christ through Faith alone. Thus it takes in the whole body of Christian Doctrine. Now if there be but one Faith: Why are we not United therein in one Judgment? shall lesser differences be of more force to make Division and