Exposition of Ezekiel 30-48

Vers. 1. Thou son of man, prophesy unto the mountains of Israel.

In the former Chapter he prophesied against Mount Seir, in this he is to prophesy to the mountains of Israel; against that he prophesied judgment, unto these he prophesieth mercies. These Mountains of Israel by a Synecdoche are put for the whole Land of Judea, and by a Metonomie for the people, contained therein, or who had lived therein.

Hear the word of the Lord.

The Land mourned because the profane Nations had laid it waste, and taken possession of it; the Lord therefore calls to the Land and People that had inhabited it, to let them know that the one should not long, lie in so desolate a condition, nor the other always be kept out by enemies from their inheritance.

Vers. 2. Thus saith the Lord God.

These words are in the 3, 4, 5, 6, & 7. verses also. The Jews being cast into so low a condition, might think God had forgotten them, and would leave them to perish in the hands of their enemies; to take off such thoughts, he commands the Prophet to say in 6 verses together, Thus saith the Lord God. It is not the voice of Ezekiel, but of Jehovah, who is affected with the insolency of your enemies, and the grievous things you suffer.

Because the enemy had said against you, Aha.

The Hebrew word for enemy, is from Ajaf to bear ill will, to hate. This enemy principally was the Edomite, who had a perpetual hatred against the Jews, Ezek. 35.5. and the Ammonite who cried Aha, Ezek: 25.3. and entered upon the Jews inheritance, Jerem: 49.1. with the Moabite who reproached the people of God, Zeph: 2.8, 10. These and others were disaffected to the Jews, and hated them, insulted in the day of their calamity, saying Aha. The Hebrew is Heach which to Mercer is vox insultantis, and to others, vox provocatoria cum contemptu, an insulting provoking scornful word.

The ancient high places are ours in possession.

Bamoth Olam, Excelsa Saculi, The ancient Mountains which have kept their station and height i nal ages; Septuagint is 〈 in non-Latin alphabet 〉 , The everlasting solitudes; Vulgar Altitudines sempiterna, The everlasting height; French is Les hauts lieux du monde, The high places of the world. The Land of Israel had many high Mountains, which being solitary and desolate, the enemy said, they are ours in possession, we shall inherit them forever. The Edomites being from Esau, Jacob's elder brother; the Ammonites and Moabites from Lot, Abraham's brother, they challenged the ancient high places of Israel for their possessions, called Excelsa Saeculi, because God and his Worship had been there many years, and the Land was promised the Jews forever.

Because they have made you desolate, and swallowed you up on every side.

The enemies of the Jews were bitter and bloody, they stripped them of what they had, and devoured them; they did eat them up. Shaaph signifies to draw in the air, to suck it up, and metaphorically to swallow, to devour; they did not like Cannibal, eat the flesh of the Jews, but they dealt cruelly with them, not in one place only, but on all sides, those that were their neighbors cut them off and destroyed them round about.

That ye might be a possession unto the residue of the heathen.

So little did they care for the Church of God, his people, and their inheritance, they rule over these few Jews that were left. This made Jeremy to complain, Lamen: 5.2. Our inheritance is turned to strangers, our houses to aliens.

Ye are taken up in the lips of talkers.

In the Hebrew its thus, And ye have ascended upon the lip of the tongue, or, ye are made to ascend, ye are the common talk of men, as we use to say, Table talk; They were made a reproach, a proverb, a taunt, and a curse amongst the people, according to what is written, Jer: 24.9. Junius and Piscator both have it Traducti estis in labia Nationum, You are traduced and slandered through the tongues of the Nations, they talk at large of you. The lip of the tongue is an Hebraism, noting a talkative person, as Job 11.2. A man of lips is the Hebrew, that is, A man of talk; and Psal. 140.11. Let not an evil speaker, in Hebrew a man of tongue, such an one utters much evil, and falls under the denomination of an evil speaker.

And are an infamy of the people.

The word Dibbah, infamy, is from Davaf, which signifies to speak, and to relate the evils of others. The enemies of the Jews related what evils they knew or heard of concerning them, and made them infamous. The Septuagint is 〈 in non-Latin alphabet 〉 , a reproach or scorn to the Nations.

Vers. 4. Thus saith the Lord God to the mountains and to the hills, to the rivers and to the valleys, to the desolate wastes, and to the Cities that are forsaken.

He mentioned the mountains of Israel before, and the ancient high places; here he adds Hills, Rivers, Valleys, Wastes, Cities, to show that he would vindicate the whole Land from the possession of the Nations, who did so greatly villify his Church and people.

Which became a prey and derision unto the residue of the heathen.

The Heathen did not only spoil and make a prey of Judea, but also deride the Jews, they scoffed at those that were left, and those were carried away. The word for derision is 〈 in non-Latin alphabet 〉 Laag, which notes deriding with scorn and contempt; and therefore by the Septuagint is rendered 〈 in non-Latin alphabet 〉 , Conculcatio, they derided them as worthy to be trodden under feet.

Vers. 5. Surely in the fire of my jealousy have I spoken against the residue of the heathen, &c.

The Hebrew for surely, is Im lo, which implies an oath, Si non or nisi, unless I have spoken in the fire of my jealousy, let me not be God, let me never be believed. To speak in the fire of jealousy is an Hebraism, saith Pintus; Pro effundere verba cum stomacho, it notes hot displeasure, Psal. 79.5. Shall thy jealousy burn like fire? Here the Lord's jealousy was on fire; he was not only angry with the Heathen, but in a fiery jealousy, for jealousy is more then anger, Deut: 29.20. Men in their jealousy are extremely moved and carried out with heat and fury to be revenged on those they apprehend have done them wrong; and so God after the manner of men is said to speak in the fire of his jealousy against the Heathens, who had wronged him, his people, and the Land.

Which have appointed my Land into their possession.

Judea, saith God, was my Land, I dwelt there, and set up my worship there, I gave it my people for a possession; and though at present they be driven out for their sins, yet I keep it for them, and none ought to meddle with, or challenge that Land; how is it then that the Edomites and Heathens have consulted and determined to take my Land into their possession? they are resolved to rob me and my people of our right, to swallow up our inheritance.

With the joy of all their heart.

Joy is a dilatation of the heart from apprehension of good; these Heathens apprehended it good that the Jews were cut off and carried away, that hereupon the Land should be theirs; this filled them with joy, and made them attempt with all their hearts, the possession of the Land.

With despiteful minds to cast it out for a prey.

The words in the Hebrew are thus, In contempt of mind; for expulsion of it for a prey, so Montanus: Sheat signifies Depopulation, as well as contempt; and so Junius hath it, Cum depopulatione animosa, ut sedes expulsorum ejus fit direptioni, with greedy depopulation; they were very earnest and violent in depopulating the Land, that the seat of its expelled ones might be for a prey; Piscator saith, that its fields or suburbs might be for spoil. The people being slain or carried away captive, the Edomites and others did with malicious minds expose the Land to the spoil of any.

Vers. 6. Behold, I have spoken in my jealousy, and in my fury.

Here is an addition of fury to jealousy; fury is fervor ir • e, or fera ira, heat of anger, or severe anger; fury is ira cum vehementia; when its given to God, it notes the severe, holy, and just indignation of God.

Because ye have born the shame of the heathen.

The Heathens have reproached you, poured scorn and contempt upon you, made you the filth of the world, Zeph: 2.8, 10. they so reproached them, that it affected God himself; and Jeremy (Lam: 5.1.) was so pierced with the reproachings of the Heathen, that he complains, and cries out, Remember, O Lord, what is come upon us; consider, and behold our reproach. They jeered and scoffed at them for their Temple, Worship, City, Mountains, Songs, yea, for their God. Of bearing the shame of the Heathen, see Chap: 34.29.

Vers. 7. Therefore, thus saith the Lord God, I have lifted up mine hand.

Lifting up the hand was a gesture used by men in taking of oaths, as Gen: 14.22. Abraham lifted up his hand unto the Lord, that was in swearing; and this metaphorically is applied unto God, who when he swears is said to lift up his hand, so that swearing and lifting up the hand are equivalent; Numb: 14.30. Doubtless ye shall not come into the Land, concerning which I swear to make you dwell therein. The Hebrew for I swear, is I lifted up my hand: So then, God's lifting up his hand here is his swearing, that he would make the Nations bear their shame for reproaching his people.

Surely the heathen that are about you, they shall bear their shame.

As sure as I am God, the Heathen which have made you a reproach, a proverb, a taunt, and a curse, they shall be a reproach, a proverb, a taunt, and a curse; they have made you infamous, and they shall be infamous; they have covered, loaded you with shame, and they shall be covered and loaded with shame.

First, Observe

God hath a special care of his Church when its in an afflicted condition.

The Jews were dispossessed of their Land, carried into captivity, made infamous, and their Land u ••• ped by others; hereupon the Lord sends Ezekiel unto them, to prophesy comfort unto them in the destruction of their enemies: Son of man, prophesy unto the Mountains of Israel, and say, Hear the word of the Lord. He hath a terrible word for your enemies, a comfortable word for you; threatenings for them, promises for you. Though men hated his people, yet God himself pitied them; though men swallowed up their habitation, yet God would restore it to them again; Jer: 30.6, 7, 8, 9, 10. Wherefore do I see every man with his hands on his loins, as a woman in travel, and all faces are turned into paleness? Alas, for that day is great, so that none is like it; it is even the time of Jacob's trouble, but he shall be saved out of it. For it shall come to pass in that day, saith the Lord of Hosts, that I will break his yoke from off thy neck, and will burst thy bonds, and strangers shall no more serve themselves of him: but they shall serve the Lord their God, and David their King, whom I will raise up unto them. Therefore fear thou not, O my servant Jacob, saith the Lord, neither be dismayed, O Israel; for lo, I will save thee from afar, and thy seed from the Land of their captivity, and Jacob shall return, and shall be in rest and quiet, and none shall make him afraid. The Church was in great affliction, like a woman in travail; and here the Lord shown his goodness towards it, and special care over it; he would break Babylonish yokes and bonds, set it at liberty, restore it to the former, yea a better condition, viz: such privileges, and security it never had.

Secondly, Observe

When God's people are under affliction, their enemies are glad thereof, and take advantage to disgrace them, and make a prey of what was theirs.

The Israelites suffered hard things by the Babylonians, upon this the enemies cried Aha, they were glad at the heart, they talked their pleasures of them, and made them the infamy of the people; they swallowed them up on every side, and said, The Mountains of Israel are ours, and we will possess the ancient high places. When Zion goes down, Babylon rejoices, the Heathens disgrace and •••• ure it, adding affliction to the afflicted; see Zeph: 2.8. Obad: 10.11, 12, 13, 14. All the enemies which heard of Zion's trouble were glad, Lam: 1.21. They reproached Zion and her children, Lament: 2.15, 16. and said, They shall no more sojourn there, Lam: 4.15. Judea shall never be repossessed by them, it shall be ours.

Thirdly, Observe

That rejoicing at the sufferings of God's people, disgracing and wronging of them, doth greatly offend the Lord.

Because the enemy cried Aha, defamed the Jews, arrogated the Land for their possession; therefore the Lord spake against them in the fire of his jealousy, and in his fury; he was exceedingly wroth, and would deal severely with them: it went to his heart, and inflamed his spirit, that his people who were so dear unto him, should be derided, despitefully used, what was theirs made a prey of, and that by Heathens, Jerem: 50.11, 12. Because ye were glad, because ye rejoiced, O ye destroyers of mine heritage, because ye are grown fat as the Heifer at grass, and bellow as Bulls, your mother shall be sore confounded; that is, the City Babylon, or the Land of Chaldea, or both; because the Babylonians had dealt so by the people of God and their Land, God would not only confound them, but sorely confound them.

Fourthly, Observe

Those that make the people of God infamous, shall themselves be made infamous.

The Nations made the Jews the infamy of the people, they loaded them with reproaches and shame; and God swears Surely the Heathen shall bear their shame. Do you mock and hiss at my people? ye shall be mocked and hissed at? In Lam: 2.15, 16. You have the carriage of all towards Jerusalem; they clapt their hands, they hissed, they wagged their heads, they opened their mouths, and gnashed their teeth, and said, Is this the City men call the perfection of beauty? we have swallowed her up; this is the day we have looked for. In other places you may observe how God returned their revilings upon their heads, Jerem: 49.17. Edom shall be a desolation, everyone that goeth by it shall be astonished, and shall hiss at all the plagues thereof. Nineveh was proud and insulted, and God made her infamous: All that passed by hissed and wagged the hand at her, Zeph. 2.15. Babylon had the same measure, Jer: 51.37. She was made an hissing, without inhabitant, so Chap: 50.13. And Isaiah tells us the insulting proverb which was used against the King and City of Babylon when they were destroyed, Isa: 14.4. How hath the oppressor ceased? the golden City ceased?

Vers. 8. But ye, O mountains of Israel, ye shall shoot forth your branches.

In the time of Jerusalem's siege, the Land of Israel was much wasted, the fruitful and useful Trees cut down, and during the Captivity, it was over-run with Briars and Thorns, Isa: 5.6. Chap: 33.13. Yea, all the Land was so, Chap: 7. 24. But here God's promise is, that the Mountains of Israel should be fruitful, they should shoot forth their branches; Vines and other Trees full of branches should be planted there, and thrive.

And yield your fruit to my people of Israel.

Strangers shall not eat your fruit as heretofore, but my people shall have the benefit thereof. Israelites shall eat your fruit, not Edomites or Babylonians.

For they are at hand to come.

Here is the reason given why the Mountains and Land of Canaan should bring forth and yield increase; it was because the time drew near of the Jews returning out of captivity. In the Creation God did bid the earth bring forth, prepared a Paradise for man, and then brought man into it; so here he takes care that the Mountains and Countries should bring forth, for that his people were to come into it. The Chaldee hath it, Veniat dies redemptionis; and the Septuagint 〈 in non-Latin alphabet 〉 : Seaventy years was but a little time unto God, some part of which was expired, and the time hastened for their deliverance.

Vers. 9. For behold, I am for you, and I will turn unto you.

God had formerly been against them, as appears Ezek: 5.8. Ch: 21.3. Ch: 15.7. and they had found it so, being driven out of their own Land into Babylon, where God tells them to their comfort, Behold, I am for you, and for the Mountains of Israel which have been laid waste; I will turn unto you, and look upon you in mercy.

Ye shall be tilled and sown.

Where Bushes, Nettles, and Briars grew before, there should be plowing, sowing, and Corn in abundance.

Vers. 10. And I will multiply men upon you, &c.

This verse and the next further sets out the effect of God's turning to the Mountains, they should abound with men and beasts, the whole Land should be possessed, the waste places built, and the Cities inhabited, and both men and beast should be fruitful.

All the house of Israel, even all of it.

When this was fulfilled doth not appear: few of the 10 Tribes returned, and not all of the other two.

Vers. 11. I will settle you after your old estates.

The Hebrew is, I will make you to dwell according to your antiquities, as you dwelt in Joshuas time, or as you were settled before your captivity; then you had peace, plenty, and many accommodations, which you shall have again, and more, for it follows;

And do better unto you then at your beginnings.

God had done great things for them formerly; they abounded so in riches, stately buildings, wise, holy, and strong men, in famous victories, and in plenty of all good things, that they exceeded all people; yet God promises here to do better unto them then at the beginning. When this was made good is greatly questioned: Some answer it thus, That when they first came into Canaan, they were low, poor, & not in a capacity to build a Temple; but when they returned out of Babylon, they went about and built a Temple: But this Temple exceeded not the former Temple in greatness, richness, Ceremony; sanctity, multitude of Priests or Prophets, Ezra. 3.12. Others say, That after their return from their captivity, their bounds were more enlarged then ever before, which they clear from Isa: 49.19, 20. Zach: 2.8, 9. And therein God did better unto them then at the beginning. Others refer this promise to Christ's time, wherein they had choicer mercies then ever, viz: The presence, doctrine, and miracles of Christ, which made the glory of the latter Temple, greater then the former; according to what Haggai had said, Chap. 2.9. But how if we could not assign a time of God's doing better unto them then at the beginning, that's human weakness; God is faithful, and what he saith he doth accomplish, it was so.

Vers. 12. And thou shalt no more henceforth bereave them of men.

He speaks of the Land of Canaan, which the Jews should possess, inherit, and not be deprived of, that is, not for a long time. The words no more, must not signify forever, because the Jews were after a long time deprived of their Land by the Romans.

Vers. 13. They say unto you, Thou Land devourest up men, and hast bereaved thy Nations.

This was a charge laid upon Canaan, that she devoured men, that she was destructive to her own children; she was not so called because of her fruitfulness, which caused men to surfeit, and so die; but either in regard of the civil wars were amongst the Heathens when they possessed it, which made the spies ( Numb: 13.32.) say, Its a Land eateth up the inhabitants thereof; or, because that when the Jews possessed it, the Nations round about hating them made incursions upon them often, and so destroyed multitudes of the inhabitants; and when they besieged any place of note, as Samaria and Jerusalem, the plague and famine consumed many: The famine was so sore, that women eat their own children, 2 Kings 6.28, 29. Lament: 4.10. Fathers eat their sons, and sons their fathers; Ezek: 5.10. And as it had vomited out the Heathens before, ( Levite: 18.25, 28.) so it served the ten Tribes and other two afterwards.

Versi. 14. Therefore thou shalt devour men no more, neither bereave thy Nations anymore.

Here God promiseth to take away that imputation, and to put them into such a condition as that they should for a long season be free from sword, famine, plague, and such straits as caused consumption of men. The words bereave thy Nations anymore, are in Hebrew, Nor cause thy Nations to fall anymore; they fell by several judgments, but now God being turned unto them, would maintain them in peace, honor and safety.

Vers. 15. Neither will I cause men to hear in thee the shame of the heathen anymore.

They had oft times been reproached by the Heathen; and born their shame, verse. 6. But now God in his wise providence would order things so, that heathens should not revile them, but speak honourably of them, as Psal: 126.2. The heathen said, The Lord hath done great things for them.

Neither shalt thou bear the reproach of the heathen anymore.

They reproached one another; the people mocked at the Prophets, 2 Chron: 36.16. Jer: 20.7. and children behaved themselves proudly and basely against the ancient and the honorable, Isa: 3.5. but God would take away this evil from them, and cause them to speak well one of another.

Neither shalt thou cause the Nations to fall anymore.

The Hebrew is, Thy Nations, Thou shalt not expose thy people to ruin and destruction, by famine, plague, or war. The sense of the whole verse is, That God would turn those evils and curses they endured formerly, into blessings.

First, Observe

When God pours out contempt and shame upon the enemies of his people, he will pour out blessings and mercies upon them.

The Heathens shall bear their shame, but ye, O Mountains of Israel, shall shoot forth your branches, and ye shall have the former and latter rains, and bring forth in abundance. Canaan was God's Land, and he had a special eye to that, and would honor it, when he stained the glory of other Nations.

Secondly, Observe

The fruitfulness of Mountains and Lands depends upon God; he makes them so at his pleasure, by his command and blessing.

O Mountains of Israel, ye shall shoot forth your branches and yield your fruit: Men's wickedness move God to make Lands barren and desolate, Jer: 12.4. but its his good pleasure and free grace that moves him to make a Land fruitful, Acts. 19.17. Rain and fruitful seasons are the gift of God.

Thirdly, Observe

God is provident for his people when he removes them from place to place, he will not have them to come into empty places.

The Mountains must shoot forth their branches, and the Land yield her fruit: for the Jews were at hand to come. When Jacob went down to Egypt, with his family, God provided the best of the Land for them, Gen: 47. When the Jews came first to Canaan, it flowed with Milk and Honey, it abounded with all good things needful for them.

Fourthly, Observe

When God is reconciled to a people, then he multiplyes blessings upon them, then he makes their Land bring forth, and themselves and their Cattle to increase.

I am for you, and will turn unto you, and ye shall be tilled and sown; I will multiply upon you men and beasts, and they shall increase and bring fruit. God's favor hath all blessings in the womb of it, and upon what Land or people soever that falls, it will make them fruitful; when God is for a people, then he comes unto them as the rain, as the former and latter rain, Hos: 6.3. He hath various and seasonable blessings for them, Zeph: 3.20. At that time will I bring you again, even in the time that I gather you; for I will make you a name and a praise among all people of the earth, when I turn back your captivity before your eyes. When God turned back their captivity he was for them, and turned unto them, they had his favor, and then he would bestow such blessings upon them as would make them renowned among all people: See Jerem: 31.10, 11, 12, 13, 14.

Fifthly, Observe

God's dealings with his people are best at last; they may have much kindness and mercy in the morning, but they shall have more in the evening.

I will settle you after your old estates, and will do better unto you then at your beginnings. The Jews had the best wine at last; they had Milk and Honey before, but the feast of fat things full of marrow, and of wines on the Lees well refined, were at the latter end of their day given in; they had Christ and the Gospel at last. Abraham had much of the world at first, and his Isaac afterward. Job 42.12. God blessed the latter end of Job more then his beginning. Simeon in his latter days saw Christ, and had him in his arms, Luke 2.

Sixthly, Observe

Wicked men do turn the judgments of God upon his Land and People, into a reproach unto them.

Because God for the sins of his people laid the Land waste, and cut them off by sore judgments, or removed them into captivity, therefore the Heathens reproached Canaan, and said, Thou Land devourest men, and hast bereaved thy Nations. They called Emanuels Land a cursed and bloody Land, that did eat up her own children; this was a great reproach to Heaven and Earth. God's judgments should have caused fear, and taught them to have learned righteousness; For if God spared not the green Tree, what will become of the dry Trees?

Seventhly, Observe

Such is the goodness of God, that he takes occasion from the wickedness of his Peoples enemies, to do his People good.

Because the Heathens said, Thou Land devourest up men, and hast bereaved thy Nations: Because they reproached the Jews, and their Land thus; therefore saith God, Thou shalt devour men no more, neither bereave thy Nations anymore; I will bless thee with peace, plenty and safety, there shall be no wars, no famines, no plagues, nor other judgments to devour the people of the Land.

Eighthly, Observe

God in his time takes way the evils that are upon his People, and turns them into blessings.

Neither will I cause men to hear in thee the shame of the Heathen anymore, neither shalt thou bear the reproach of the people anymore, neither shalt thou cause thy Nations to fall anymore: These evils will I take away from thee, and not only so, but I will bring in the contrary blessings; instead of shame and reproach, thou shalt have honor, praise, and renown; instead of destroying thy people and Nations, thou shalt multiply thy people, and have Nations to serve thee, Isa: 60.12, 13, 14.

Vers. 16. Moreover, the word of the Lord came unto me, saying,

The Prophet having declared God's jealousy and fury against the enemies of his people, comforted them being in captivity with many choice promises; here he is commissioned by the Lord to speak out the causes which moved God to cast them into that condition.

Vers. 17. When the house of Israel dwelt in their own Land.

By house of Israel, understand not the two or ten Tribes, but the whole twelve Tribes who possessed Canaan, which is called their own Land, because promised and given unto them by God for their inheritance, Psal. 105.10, 11.

They defiled it by their own way, and by their doings.

The Hebrew is In their own ways, and in their own doings; they followed their own devices, inventions, desires, customs, manners, they did what was right in their own eyes, and so defiled the Land. The French is, Par leurs maeurs, & par leurs acts.

Their way was before me as the uncleanness of a removed woman.

Their way was very loathsome before the Lord, he greatly abhorred their manners and practices, as man doth the filthiness and uncleanness of a woman; Laborant is menstruo sanguine; A woman in that condition defiles all she toucheth; see Levite: 15.19, 20, 21. and so to the end of the Chapter.

Vers. 18. Wherefore I poured my fury upon them.

They had committed heinous sins, and continued long in them without repentance, is evident from the Lord's fury: he is not in fury for small sins, nor presently furious for great sins; but when men go on from day today in them, his anger grows hotter and hotter, and at last riseth up into fury; and this being increased, the Lord would not let it out in petty judgments, as it were drop by drop, but pour it out in greater judgments, like as the Sea pours out water when a breach is in the Banks, it pours out water with violence, and drowns up all the adjacent Country.

For the blood that they had shed upon the Land.

They shed the blood of the Prophets, 2 Chron: 24.21. Matth: 23.37. Of innocent ones, 2 Kings 21.16. They had unjust and unnatural wars, 2 Chron: 28.9. and so shed blood in abundance, Ezek: 7.23. They poured out blood upon the Land, and God poured out fury upon them; its the same word in the Hebrew for shedding and pouring out.

And for their idols wherewith they had polluted it.

They had many idols, the Land was full of them, Isa: 2.8. which they worshipping defiled the Land. The word for idols, is Gillulim, which Junius renders Dii stercorei, Dunghill gods; and Piscator, stercora, dunghills, excrements, for that no dunghill or excrement of any creature doth so defile a Land, as idols and idolatry; hence idols are called abominations, Jer: 32.34. Shames, Hos. 9.10. Devils, Deut. 32.17.

Vers. 19. And I scattered them among the heathen.

They had learned the manners of the Heathen, got their idols and served them; and for it God scattered them among the heathens: they had heathenish spirits, chosen heathenish gods, and so deserved to be driven into heathenish Countries.

And they were dispersed through the Countries.

The Hebrew word for disperse, is Sarah, which signifies to disperse by fanning; God had fanned them out of their own Land, and dispersed them as chaff before the wind into divers Lands; they went from Country to Country, yea, through whole Countries into Chaldea.

According to their way, and according to their doings, I judged them.

Men might wonder God should deal so with his people, as to pour out his fury upon them, drive them out of their own Land, and disperse them amongst heathens, who were his and their enemies; this might carry a face of cruelty, but the Lord clears himself, and shows the equity of his proceedings; I judged them, that is, I dealt with, or punished them according to their ways and doings; had they not deserved such hard things at my hands, I should not have executed them; they drave me out of my Sanctuary, and far from it, Ezek: 8.6. They cast me off, Jer: 2.13. and is it not equal that I should drive them out of my Land, and cast them into foreign Lands? Let all the world judge.

Vers. 20. And when they entered unto the heathen whither they went, they profaned my holy Name.

When the Jews came amongst the Heathen, they profaned his holy name: which is done two ways; either formaliter, when men's own words or actions are profane, prostituting the name of God to dishonor; or occasionaliter, when occasion is given to others by their words and actions, to profane the holy Name of God; as David by his sinful action with Bathsheba, gave occasion to the enemies of God to blaspheme, 2 Sam: 12.14. And this was the case here; for the Babylonians said,

These are the people of the Lord, and are gone forth out of his Land.

The Jews being under sad judgments of God, should have learned righteousness; but they being neither affected with the honor of God, care of their salvation, nor with fear of offending the heathens, persevered in their wicked ways, and idolatrous practices, Ezek: 20.32. whereupon the Heathens said, These are the people of the Lord. They boast of their God to be a holy, omnipotent, and faithful God, but you may know what their God is by their unholy practices; had he been omnipotent, as they say, he would have kept them out of our hands, but he could not, which shows our gods are stronger than he; or if he could, he would not; he was not faithful unto his people, as our gods are unto us, They are gone forth out of his Land, whereas we abide in ours; had their God been such as ours are, he would have protected them, and prevented their casting out of his Land.

First, Observe

The wicked ways of men, especially those of blood and idolatry, are loathsome unto God.

Their way was before me as the uncleanness of a removed woman; that is, extreme loathsome. All sin is defiling, and so loathsome, abominable unto God, who is holy, yea, holiness itself; but murder and idolatry are most hateful, and most loathsome unto him; Psal: 5.6. The bloody man is abhorred of God, and he lets him not live out half his days, Psal: 55.23. & Jer: 44.4. The Lord calls idolatry, An abominable thing which he hates; he hates and loathes it infinitely.

Secondly, Observe

Men by their own sinful doings, do bring evils, mischief and destruction upon themselves.

When the house of Israel dwelt in their own Land, they defiled it by their own way, and by their doings; wherefore I poured my fury upon them. Had they not sinned, nor walked in evil ways, they had not met with fury; but because their ways were wicked, bloody and idolatrous, therefore they had fury, and fury poured out abundantly, their own evil doings brought destruction upon them; Prov: 11.5. The wicked shall fall by his own wickedness: Jer: 2.19. Thine own wickedness shall correct thee: Jerusalem's own sin was her ruin. And David tells us how God will deal with wicked men, Psal: 94.23. He shall bring upon them their own iniquity, and shall cut them off in their wickedness. Its ill work wicked ones are about, they make Fetters for their own feet, and build houses for to fall upon their own heads; so mischievous is the nature of sin, that it damnifies and destroys the parents of it.

Thirdly, Observe

What judgments soever God brings upon sinners, he is just and righteous in so doing.

God poured fury upon them, he drave them out of their own Country, he scattered them up and down among heathens, whose language they understood not, who were bitter and harsh towards them; and all this was not more, no not so much as their sins deserved; According to their way, and their doings, I judged them, saith the Lord; I did them no wrong, they had not any cause to complain of me, the fault was their own. Whatever God's proceedings are with any Nation, Family, or Person, he is righteous; for Psa • : 145.17. The Lord is righteous: in all his ways, and holy in all his works, there is no spot cleaves to his hand, or any action thereof.

Fourthly, Observe

Its a grievous provoking thing, when God's people who profess his truth and worship, give occasion to the enemies thereof to blaspheme and speak reproachfully.

The Jews being among the Babylonians spake and did such things as gave occasion to them to blaspheme; When they entered unto the heathen, they profaned my holy name: This was a great grief and provocation of God, that his people being afflicted for their sins, yet should carry it so sinfully as to give them advantage of dishonoring God, his Truths, Worship, and Servants; Isa: 52.5. God complains that his name was blasphemed continually every day. The Babylonians watched the Jews, and catched all advantages to profane the name of the Lord; this was their daily language, These are the people of the Lord, and are gone forth out of his Land; he could not, or would not keep them out of our hands, he is a weak, unfaithful, unholy God, and his people are like unto him. When David gave occasion to the enemies of the Lord to blaspheme, it brought forth sad effects, or rather had sad consequents, the death of the child, and sword at his door forever, 2 Sam: 12. Those therefore who profess the true Religion should be exceeding careful, where ever they be come, that they walk answerable to the Religion they profess, that they avoid all sin, and do good, that so the name of God may be glorified, and not profaned or blasphemed.

Fifthly, Observe

Heathens and heathenish spirits are glad of occasions and advantages against the true God, his ways and people.

The Babylonians said, These are the people of the Lord, and are gone forth out of his Land. They were glad they had matter to insult and blaspheme; what's your God better then ours? ye do the things we do; and what is his Land better then this Land? have not we Corn, Wine, and Oil, Milk and Honey, as well and as much as you had in that Land? why is Canaan so cried up, and Jerusalem so magnified? our Assyria and our City Babylon are as good, as excellent as they, yea far beyond them.

Vers. 21. But I had pity for my holy Name.

The Hebrew is, And I spared upon the Name of my holiness; that is, I spared them upon the account of my holy Name; I would not suffer that to be profaned so by the heathen, and therefore did deliver them. The Septuagint is 〈 in non-Latin alphabet 〉 , I spared them for my holy Names sake, I had a tender respect unto my Name, which being holy, I would not suffer to lie under heathenish oblequies.

Which the house of Israel had profaned among the heathen whither they went.

God is styled in Scripture, The Holy One of Jacob, Isa: 29.23. The Holy One of Israel, Psal: 78.41. The Holy One, Isa: 40.23. And the Jews above all Nations and People in the world should have had a special care of the name of their God, that the holiness thereof might have been maintained; but they forgot God in Babylon, did wickedly, and so gave occasion to the heathens to blaspheme his holy Name.

Vers. 22. I do not this for your sakes, O house of Israel.

They deserved not such a mercy at the hands of God, as reduction out of Babylon into Canaan; they were defiled with blood and idolatry, which moved God to cast them out of their Land, and scatter them among the heathen, but they did nothing to incline God to show them the least favor; had they had according to their deserts, they should never have been set at liberty, but have perished utterly in their captivity: They might think, because they were circumcised, came of David, Abraham, Isaac, and Jacob, and were the only people God had in the world, that therefore God would do much for their sakes; but to take them off from such conceits, the Lord makes open profession, that what he was about to do, was not for their sakes.

But for mine holy Names sake.

God's name is sometimes put for himself, as Psal. 33.21. We have trusted in his holy Name; that is, in God himself: Sometimes its put for his power, Prov: 18.10. The name of the Lord is a strong Tower; that is, his Omnipotence is such a Tower: Sometimes its put for the Attributes and divine perfections of God, Psal. 8.1. O Lord, how excellent is thy name in all the earth! that is, How excellent are thine Attributes! Sometimes its put for the fame and glory of God, as 2 Sam: 7.23. To make himself a name; that was, to make himself famous and glorious. The two last may be understood here by name: the heathens said, God was not wise, not faithful, not omnipotent, that would let his people go into captivity, and become servants unto us; yea, its evident by his people's doings what a God he is; they are an unholy people, and he is an unholy God; and so his fame and glory were eclipsed: therefore saith God, For mine holy Names sake, which ye have profaned among the Heathen, I will vindicate my name, and make heathens know, and you know that I am a wise, a faithful, an Almighty, and holy God.

Vers. 23. And I will sanctify my great name.

I will vindicate my name from all aspersions laid upon it, and make it known to Heathens, and to you O house of Israel, by punishing them for their idolatry and other wickednesses, and by bringing you out of captivity, that I am a God of power, wisdom, faithfulness and holiness. God sanctifies his name when he clears it from disgrace and reproach cast thereupon, and makes it appear as it is in itself, glorious and holy. God's name hath many Epithites given unto it in the Word; its said to be glorious, Ps. 72.19. Excellent, Psal. 148.13. Dreadful, Mal. 1.14. Holy, verse. 21. of this Chapter; and here Great. God hath done great and wonderful things in the world, whereupon he hath a great name, not only in Israel, Psal. 76.1. but all the world over, Psal: 8.9. Many men have had great names, yet nothing comparable to the name of the Lord.

Which was profaned among the Heathen, which ye have profaned in the midst of them.

The Jews being under the Babylonish yoke for their sins, did not humble themselves before God, repent and turn from their wicked ways, that so God's name might have been sanctified among the Heathen; but they persisted in their wicked ways, and were worse than the Heathens among whom they were scattered, and so occasioned the Heathens to speak evil of their God, their Religion, and Worship; and not only so, but themselves profaned God's name, they rejected the God of Israel and his ways, saying, We will be as the Heathen, as the families of the Countries, to serve wood and stone, Ezek: 20.32. They made the God of Israel like the heathen gods, and his ways like theirs; which was a great profanation of him and his name.

And the heathens shall know that I am the Lord, saith the Lord God, when I shall be sanctified in you, before their eyes.

When the Lord should manifest his mercy towards them, and put forth his power to bring them out of Babylon, then was he sanctified in the midst of them, then he did vindicate his name from all aspersions, and made the Jews and Babylonians know, that he was an holy, faithful, wise, merciful, and an Almighty God; he would make his name honorable before them all, which had been profaned.

Vers. 24. For I will take you from among the Heathen.

The Heathen make full account you are theirs, that you shall never get out of their borders, or return into your own Land; they think that their idol gods are stronger then I, who am the God of Israel; but they shall find it otherwise, for I will by a strong hand take you from among the heathen,

And gather you out of all Countries.

They were dispersed into divers Countries, into the 127 Provinces that were under Ahasuerus his government, Esther 3.8. & it seemed improbable that they should ever be gathered out of so many Countries; but the Lord tells them for their comfort, that he would gather them out of all Countries; no distance of place, or difficulty in any place, should impede his Congregating of them.

And will bring you into your own Land.

After the seventy years of their captivity were expired, the Lord set them at liberty, and brought them back to the Land of Canaan, their own Land, because they inherited it from their fathers, unto whom the Lord had given it. This was a glorious and great work, viz: the bringing the Jews out of Babylon, and all the Countries where they were scattered, into Canaan, and did prefigure the salvation of the Church by Christ, and gathering of those that were his out of all Nations unto it, according to what is in John 10.16. & John 11.52.

First, Observe

The name of the Lord is holy.

His Essence, his Will, his Attributes, his Works, his Word, are his Name: All these set out God, make him known, and so are his name, even the name of his holiness, or his holy name. There is no name under Heaven like unto the Lord's; its an holy name, and so glorious; a great name, and so dreadful. We should sanctify the name of God; which is done by believing, Num. 20.12. When Moses and Aaron did not believe God, they did not sanctify his name; but when men believe God's Word, then they sanctify his name. Its done also by fearing to displease him, Isa: 8.13. Isa. 29.23. Its done also by acknowledging his name to be holy, Math: 6.9. when men praise him.

Secondly, Observe

The profaning of God's holy name, as it is a trouble unto him, so it sticks and abides upon him.

Other provocations pass away, but this settles upon his spirit; see here what hold it took, verse. 20. They profaned my holy Name; and verse. 21. The house of Israel profaned my holy name among the heathen; verse. 22. Mine holy name which ye have profaned among the heathen. Thrice the Lord mentions their profaning of his name; yea, in the next verse, as if he could not shake this act of theirs out of his mind, he mentions it twice more, My name which was profaned, which ye have profaned. God's name being holy is dear unto him, and the profaning of it makes deep impressions in his heart.

Thirdly, Observe

Temporal mercies are not merited at God's hands by men.

I do not this for your sakes, O house of Israel. What was it God did not for their sakes? viz: deliver them from their Babylonish bondage, and bring them into their own Country; these were temporal mercies: and though there were Godly men amongst them, as Ezekiel, Daniel, Mordecai, Ezra, Nehemiah, and others, yet with all their prayers, fastings, suffering and holiness, they did not merit these outward mercies; liberty, safety, plenty, possessions, are not the merit or purchase of the creature, but the gift of God, 1 Tim: 6.17. He giveth us all things richly to enjoy. Have men more or less of these outward things, they are upon free gift, not any defert: and if we deserve not temporal things, much less do, or can we deserve spiritual and eternal things, which are of a transcendent nature; if we do not deserve an outward deliverance, an earthly Canaan, how shall we deserve a spiritual deliverance, an Heavenly Canaan? all things of that nature are free gifts, Luke 12.32. Rom: 6.23.

Fourthly, Observe

The good God doth unto his Church, be it temporal or spiritual, is for his own sake.

What I do (saith God) I do it for mine holy names sake; there is nothing to move me but my own name, that is holy, great, and glorious, and I will for my names sake do much for my Church and People. That they were preserved in Babylon, was for his holy names sake; that they were brought out of Babylon, was for his holy names sake; that they were replanted in Canaan, was for his holy names sake; that they had a Temple, Sacrifices, Priests, Prophets, Ordinances again, was for his names sake: when they were near to destruction often in former days, God wrought for his names sake, Ezek: 20. so Isa: 48.8, 9. Its not for the enemies sake, that God doth preserve or deliver his people; nor for their sakes, their prayers, tears, faith, obedience, holiness, that he doth great things for them, bestow great mercies upon them, but it is for his own names sake. For man's sake God cursed the earth, Gen: 8.21. but its for his names sake that he blesseth it; the choicest mercies God's people have, are for his names sake; they have pardon of sin for his names sake, Psal. 25.11. 1 John 2.12. Purging of sin for his names sake, Psal: 79.9. Leading in the paths of righteousness for his names sake, Psal: 23.3. Quickening of their dead and dull hearts for his names sake, Psa: 143.11. Though his people much offend him, yet he forsakes them not for his great names sake, 1 Sam: 12.22. The Lord doth all freely and for the honor of his name; let us then say with the Prophet, Whatever we have, not unto us, O Lord, not unto us, but to thy name be the glory. Not unto us who are thy creatures, not unto us who are Tools in thy hand, but to thy name (which is the ground, root, and spring of all our mercies) be the glory, all the glory, and that everlastingly.

Fifthly, Observe

God will not suffer his holy and great name always to lie under aspersions and reproaches of men.

I will sanctify my holy and great name which was profaned among the heathen, even in the midst of them. He will vindicate his honor and glory. Great men when their names are blemished do stand upon it, and will vindicate them with much cost and labor: so God, when wicked ones have profaned his name, and darkened the glory thereof, will stand upon it, and do that which shall clear his name before all his enemies. Goliath for many days defyed the God of Israel, and the Armies of Israel; but not long after the Lord vindicated his holy and great name by stirring up and strengthening of David to take off his head, 1 Sam: 17.45, 51. When the King of Assyria and Rabshakeh blasphemed the name of God, as they did, Isa: chap. 36. & 37. did not the Lord quickly send an Angel and destroy their great Army of one hundred fourscore and five thousand, and so by this stroke of his made his holy and great name glorious and dreadful. He will scatter the smoke and venomous vapors, that ascend from the tongues and lives of profane persons to hinder the beams of his glorious name from shining, as the wind scatters clouds from before the Sun; and as by destruction of his enemies, so by delivering of his servants.

Sixthly, Observe

When God doth great things for his people, and they honor his name for them, then very heathens will be convinced, acknowledge God, and give glory to his name.

The heathen shall know that I am the Lord, when I shall be sanctified in you, that is, in your deliverance before their eyes; then you will magnify my name, and they will magnify my name which hath been profaned; then they will see and say that I am another kind of God then their idol gods are, that I am omnipotent, faithful, holy, wise. Psal. 126.2. When the Lord turned the captivity of his people; as they said, The Lord hath done great things for us; so the heathens said, The Lord hath done great things for them. So much of God appeared in taking them out of Babylon, that Jewish and Babylonish Tongues were constrained to speak out the power, truth and goodness of God.

Seventhly, Observe

Things difficult, and in the eye of man impossible, are facile to, and feasible by the power of God.

The Jews were among the heathens, who by their Laws, power, and vigilancy kept them in great bondage; they were scattered into one hundred twenty and seven Provinces, Esther 8.5. with Chap. 1 • 1. and so it seemed impossible that these should be drawn out and carried to Canaan, which was so far off, especially for them who were seated near India; but what saith the Lord to this? I will take you from among the heathen. He would but put forth his hand and lay hold of them, saying, Come, go with me, and it should be done; he would gather them out of all Countries, as an Hen gathers her Chickens that are dispersed up and down among the Bushes, Trees, or Weeds in an Orchard: And as he carried them upon Eagles wings from Egypt to Canaan, so would he bring them upon the same wings from Babylon to Canaan. This work God is upon in these days of Christ, he is bringing out of all Nations some unto Christ, and gathering them into spiritual Canaan.

WE are now come to the last general part of this Chapter; which consists in the multiplication of promises, both Spiritual and Temporal, with the ground of them.

The Spiritual are,

• 1. Remission of sins, verse. 25, 29, 33.
• 2. Regeneration, verse. 26.
• 3. Sanctification, verse. 27.
• 4. Renovation of the Covenant between God and them, verse. 28.
• 5. Repentance, verse. 31.

The Temporal are,

• 1. Repossession of their Land, verse. 28.
• 2. Plentifull maintenance, verse. 29, 30.
• 3. Re-edifying of their Cities and waste places, verse. 33, 35.
• 4. Increase of men, verse. 37, 38.

The ground of all these sweet and great promises is God's free grace, not man's desert, verse. 32.

Then will I sprinkle clean water upon you.

When they were called and come out of Babylon, then would the Lord sprinkle clean water upon them. The Jews by water mean the abundance of outward things. Some others interpret it of the water in baptism; but neither doth abundance of outwards, nor the water of baptism cleanse from the pollution of idols: For after their return from Babylon, Jason sent money for the sacrifice of Hercules; he, Menelaus and others, fell to the customs of the Gentiles, desired to be like them in all things, they set not by the honor of their Fathers, but liked the glory of the Gentiles best of all, 2 Maccab. 4. And are not many baptized ones amongst the Papists and others, idolaters? Some other sense of the word therefore must we seek out. By water, the blood of Christ is intended, say the best Expositors. Some make Grace the thing, but that's too general, unless we limit it to the blood of Christ, which of Grace is given to wash sinners with. These words, I will sprinkle clean water upon you, have some allusion unto the waters mingled with the ashes of the red Cow, which being sprinkled by a branch of Hyssop upon the unclean party, he was cleansed; and this water was called The water of separation or purification for sin, Numb: 19.9. The Septuagint call it 〈 in non-Latin alphabet 〉 , The water of sprinkling; and so the 18. and 19. verses express it. This red Cow figured out Christ in his afflictions and sufferings; and the water mingled with the ashes of it, the blood of Christ, which from hence is called The blood of sprinkling, Heb: 12.24.

The water they used in sprinkling was clean water, running or spring water, free from all filth; so the blood of Christ is pure, he was without sin, any blemish, or spot, his blood was precious and pure, 1 Pet: 1.19. and here its called clean water.

This sprinkling of clean water upon them, is the application of the blood of Christ, by the Spirit of God: as the Priest was to take of the blood of the red Heifer with his finger, and to sprinkle it; so God by the hand and finger of his Spirit doth take and sprinkle the blood of Christ, that is, apply the fruit and benefit of it unto the hearts of men, 1 Cor: 6.11.

And ye shall be clean.

There be three things among other which water serveth for, viz: to cool, to nourish, to cleanse: 1. It quencheth thirst caused by heat, and so cool; the like doth the blood of Christ, being drunk by faith, John 7.37. 2. It nourisheth and causeth growth; and Christ's blood doth the same, John 6.55. 3. It cleanseth, which is the use of it here mentioned, water washeth away the filth of garments, vessels, and persons; so the blood of Christ is a cleansing thing, Heb: 9.13, 14. If the blood of Bulls and of Goats, and the ashes of an He • fer sprinkling the unclean, sanctifieth to the purifying of the flesh: How much more shall the blood of Christ, who through the eternal Spirit, offered himself without spot to God, purge your consciences from dead works to serve the living God? The argument is a minori ad majus; if the blood of typical sacrifices could do that to the flesh for which they were appointed, much more the blood of Christ the true sacrifice, will do that to the soul and conscience for which it was appointed, viz: purge away the guilt of sin; otherwise the honor and efficacy of the Type, should be greater than the honor and efficacy of the Substance; which the Apostle denies when he tells us, Types were shadows of good things to come, Heb: 10 1. This cleansing is the remission of their sins through the blood of Christ, or the justifying of their persons, so as they are before God without spot, or fault, Col. 1.14. Rom: 5.9. Rev: 14.5. When sins are forgiven, the persons are clean in the fight of God.

From all your filthiness, and from all your idols will I cleanse you.

They had State defilements, and Temple defilements, Family and Personal filthiness, Zeph: 3.3, 4. Micah 3.9, 10, 11. Ezekiel 22. Jer: 6.13. Chap: 7.9. Whatever their filthiness were, God would cleanse them; and because idolatry is a sin which exceedingly defiles and provokes the Lord to jealousy, Exod: 20.5. To fury, verse. 18. of this Chap: and they might apprehend there was no mercy for them; therefore the Lord mentions the filthiness of idols, and tells them He will cleanse them from that filthiness. Its not material water washes from the filth of idolatry, but spiritual water.

First, Observe

When it pleases God to gather his people out of Babylon, and to bring them to Zion, then he will multiply mercies upon them, and do for them great things.

I will gather you from among the heathen, out of all Country • , and bring you into your own Land; and then will I sprinkle you with clean water, then will I give you a new heart, then will I put my Spirit into you, then will I call for the Corn, and multiply the fruit of the tree and increase of the field. After great afflictions, God bestows great kindnesses; after sharp sufferings, he gives solid comforts; Isa: 54.7. For a small moment have I forsaken thee, but with great mercies will I gather thee. Berachamim gedolim. When God gathers his out of Babylon, a state of confusion; that is mercy; and when he brings them into Zion, to behold the order, beauty, and glory thereof, that is great mercy; and God will not leave them there, but go on with them and heap great mercies still upon them, see Isa: 49.18, 19, 20, 21, 22, 23. Jer. 32.37, 38, 39, 40, 41.

Secondly, Observe

Justification is a gracious act of God upon a sinner.

I will sprinkle clean water upon you. Its God's prerogative to forgive, and blot out sins, Mark 2.7. Isa: 43.25. and this he doth freely, its an act of grace and mercy, Rom: 3.24. Being justified freely by his grace. Now in this act nothing is done in a sinner, there is no grace infused, no change made in the heart by it, there be no 〈 in non-Latin alphabet 〉 therein, its upon a sinner; justifying grace is subjectively in God, objectively on man; for its a judicial act of God which puts nothing into the creature, Rom: 3.22. Its upon all them that do believe.

Thirdly, Observe

The blood of Christ applied by the Spirit of God is efficacious to free sinners from the guilt of their sins, and of all their sins, of what bind soever they be.

I will sprinkle clean water upon you, and ye shall be clean. Their sins were great, very great, they were guilty of blood, oppressing the widow and fatherless, of idolatry, of despising and profaning holy things, Ezek: 22.8.26. They were under the guilt of all crying and notorious sins, Ezek: 16.47. worse then Sodom or Samaria; then the Nations, Ezek: 5.7. yet the Lord would cleanse them by the blood of Christ; there was virtue in that to cleanse them from their old spots, from their deep guilt, yea, from all their guilt, they should be clean from all their filthiness. As water washeth all the filth out of a clothe, so doth the blood of Christ all sin out of the soul, 1 Joh: 1.7. The blood of Jesus Christ cleanseth us from all sin, the guilt of our thoughts, words, acts, neglects; there is no sin defiles the conscience so, but the blood of Christ will purge it away, Heb: 9.14. Chap: 1.3. Christ's blood is of great virtue, it purges away all sin, and procures peace, Coloss: 1.20. So that being justified by his blood, we shall be saved from wrath, as it is Rom: 5.9.

Fourthly, Observe

All sin defiles and makes guilty before God, yet some sins defile more then others, and make more deeply guilty.

God would cleanse them from all their filthiness, from every sin that had polluted them, and made them guilty; and from their idols which had made them more deeply guilty: Idolatry hath more guilt adhering to it, then many other sins, that's a sin breaks Covenant with God, deposes God, and sets up an Idol in his stead.

THis is another great promise, even a promise of Regeneration; and in it there is considerable,

• 1. The party promising, I, I, I, I.
• 2. The things promised,
  • 1. A new heart.
  • 2. A new spirit.
  • 3. Removall of the stony heart.
  • 4. An heart of flesh.
• 3. The parties to whom the Lord will do these things, You, You, You.
• 4. The manner of God's doing these things, which is by giving, putting, and taking away.

A new heart also will I give you.

By heart in Scripture, is signified the judgment and understanding, Eph: 4.18. The will and affections, Prov: 23.26. and the conscience, 1 John 3.20. all which are here comprehended in the word heart. New notes sometimes that which is for substance new, totally new, as new ropes, Judges 16.11, 12. A new wife, Deut: 24.5. New gods, Deut: 32.17. And sometimes that which is only for quality new, as the new Moon, Isa: 66.23. From one new Moon to another; The Moon is not new for substance, but renewed with light, new in regard of quality; so New tongues, Mark 16.17. They had not their old Tongues plucked or cut out of their mouths, and other new ones put in; but these Tongues they had before, had new Languages put into them, new gifts and graces. Here then by A new heart is not intended one new for substance or nature of it, but the same heart altered for the qualities of it, renewed and endued with other qualities then it had before; such qualities are wrought in the heart, that a man thereupon is said to be regenerate or born again, John 3.3, 5, 6, 7. and to be a new creature, Gal▪ 6.15.

This new heart lieth not in those common gifts which many have, yet without alteration in their hearts. Judas had a covetous, an earthly, an old heart, notwithstanding those great gifts he had, He could cast out Devils, and heal all manner of sicknesses, Matth: 10.1, 4. And those Matth: 7.22, 23. Who had the gift of prophesy, of casting out Devils, and working wonders, had no new hearts, for Christ sends them going for workers of iniquity; but it lieth in grace infused, which is a principle of light and life, supernatural and permanent. Man since the fall of Adam is in a state of darkness and death, Ephes. 5.8. Chap: 2.5. and when grace is infused, that brings light and life unto the heart; John 8. • 2. its called The light of life; and when a blind heart sees, a dead heart lives, there is a great and glorious alteration, so that it is become a new heart, it hath a new principle which is supernatural and permanent, called The Divine Nature, 2 Pet. 1.4. Divine to show the supernaturalnesse of it, and Nature to show the permanency of it.

And a new spirit will I put within you.

These very words we had Ezek: 11.19. where they were largely opened: New spirit there, was interpreted to be those excellent qualities and graces God put into the soul, and shown upon what account they were called Spirit and New. Here I conceive a new spirit is added Exegetically being the same with a new heart.

This new heart, or new spirit causeth the party in whom it is to look at God as a Father, and so to honor him, Mal. 1.6. To love him, 1 John 5.1. To fear him, 1 Pet. 1.17. To yield obedience to him, Rom: 6.17. 1 Pet: 1.14, 15. Patiently to bear his chastisements, Heb: 12.6, 7, 8, 9. To eschew sin and work righteousness, 1 John 5.18. Chap: 3.9, 10. To acknowledge how he hath offended him, Luke 15.18. To pray fervently unto him, Rom: 8.15. To be like unto him in mercifullnesse and doing of good, Luke 6.36. To delight in his ways, and to have communion with him, and his Son Christ, 1 John 1.3. To worship him in spirit and truth, John 4.23. To be thankful always unto him for all things, Ephes. 5.20. To live nobly and spiritually, minding the things of Heaven, Rom: 8.5. 1 Pet: 1.14. John 3.6. 2 Cor: 5.16. And to love those that are regenerate, 1 John 5.1. and these doing so, God their Father hath a special care of them, and love unto them, Matth. 6.26.32. Luke 11.13. Chap: 12.32.

Will I give you, will I put within you.

The new heart, and new spirit comes from God; he that to the Author of every good and perfect gift, is the Author of the same: Now in the working of this new heart, and new spirit, there be several Attributes of God set on work: As

First, His infinite mercy. That he should mind sinners, who have old, rotten, filthy, hard, dead hearts within them, so at enmity with God, that they would pull him out of Heaven had they power to do it; for God to mind such hearts and spirits, and make them new so as to affect him and his ways, argues unspeakable mercy, loving kindness superabundant. It was a time of love when God saw Jerusalem in her blood, and said unto her live, Ezek: 10. It was infinite love, infinite mercy for him to pity Jerusalem in such a case, and to say so unto her: the same it is when God makes of an old heart a new heart, of an old spirit a new spirit.

Secondly, God's infinite power is employed in this work. The making of a dead heart to live, a blind heart to see, an old heart and spirit to become new, requires an omnipotent arm. By the preaching of the word men have great convictions, strong resolutions, and are persuaded almost to be Christians; but those convictions and resolutions die away, and they never come altogether to be Christians, altogether to be new hearted, and new spirited, till the Lord put forth his almighty power, and create new hearts and spirits in them; its a work of creation, Psal. 51.10. 2 Cor. 4.6. Eph. 2.10. And such hearts and spirits are called new creatures, Gal: 6.15. 2 Cor: 5.17.

Thirdly, Infinite wisdom. The heart of man is deceitful above all things, and desperately wicked; who can know it? Jer: 17.9. Its beyond the knowledge of man; it hath so many windings, turnings, pretences, shifts, arguments, wiles, depths, methods, as that none but God knows it; he being infinitely wise; can answer all the objections, arguments, and subtle distinctions of the heart, so that it shall be silent. Mans heart whilst its old, hath the cunning of the old Serpent in it, and pleads hard to keep its old principles, its old ungodly lusts, its old ignorance, its old darkness, its old formal ways of worship, its old fleshly confidences, its old delights and pleasures, its old company, its old customs, its old aims and ends, which were self; it musters up many arguments to defend these; and who can convince the heart of the evil of these, and take it off from them, but God by his infinite wisdom? To make an heart, or spirit, which hath so many oldnesses in it, new, argues more skill and wisdom then dwells in any creature.

Fourthly, His Infinite holiness and purity. When God takes an old heart which is as dark as hell, as stinking as any Sepulcher, Math: 23.27. an old spirit which is as unclean and loathsome as the Devils are; when he takes these, and makes them new, he scatters darkness, abolisheth death, separating filthiness, and instead thereof brings in marvelous light, 1 Pet. 2.9. A glorious life, Ephes. 4.18. And true holiness, verse. 24. which import that God is light without darkness, life without possibility of dying, holiness without any spot or imperfection. When the wind cleanseth the air infected, pestilential and stinking, it argues the wind is pure; when a vessel or house is noisome, and one cleanses and sweetens them, as not enduring them in that condition, it argues their cleanliness, and if they could make them new, it would argue it much more; so here, God makes them new, He puts them into the fire that they may be refined, and partake of his holiness, Heb: 12.10. Its God's holy arm which makes an unholy heart to become holy, and glorious in holiness.

The dignity and excellency of this new heart and new spirit, is worthy the notice.

First, Its that doth discriminate and difference a man from all others. They that have old hearts, old spirits, and new hearts, new spirits, differ as much from them, as light from darkness, life from death, & holiness from filthiness: a man with a new heart, a new spirit, is a living man, whereas others be dead, Ephes. 2.1. He is a seeing man, whereas others be blind, 1 Jok: 5.20. 1 Cor: 2.14. He is pure, whereas others are filthy, 1 Pet. 2.9. Tit: 1.15. Hereby a man is differenced from all profane, civil, and moral men, from all gifted men, from all hypocrites, what specious forms of religion and holiness soever they have; whoever hath a new spirit is distinguished from all other spirits, yea from the Devils who are but unclean spirits.

Secondly, It doth ennoble a man; A new heart and new spirit doth not only distinguish from others, but makes more excellent then others, Prov: 12.26. The righteous is more excellent then his neighbor. Righteousness is one of the qualities in the new heart, in the new spirit, Eph: 4.23, 24. and that Nobilitates a man; such a one is born not of blood, that is, not of the Princes and Nobles of the world, who stand upon their blood and greatness; nor of the will of the flesh, that is, not in the ordinary way; nor of the will of man, viz: not by education and School principles; but of God, John 1.13. He is descended from the highest, the King of Kings, he is of the most Royal blood, even the blood of God, Acts 20.28. Others are vile, but he is precious, Jerem: 15.19. 2 Pet. 1.1. He is partaker of the Divine Nature, and lives the life of God, 2 Pet. 1.4. Ephes. 4.18.

Thirdly, It fills them where it is with new joys. New things affect much; when the Apostles had new tongues given them, they were greatly affected therewith; and when men have new hearts, new spirits, they abound in joy: the greater the mercy, the more full the joy; If when a sinner is converted, there be joy in Heaven, what joy is in the sinners heart then? When Christ came to Zacchaeus, and gave him a new heart, a new spirit, he was filled with joy, Luke 19. and new joys: Before his joy was to get money by any means, and treasure it up; now his joy was to disperse, make satisfaction, and to give away, verse. 8, 9. His new heart begat in him new joys, and enabled him to joy in that he could not do not think of before without sadness. So Paul, when he had a new heart and spirit, he had new joys, fullness of them in those things he could not rejoice in before, 2 Cor. 7.4. I am filled with comfort, I am exceeding joyful in all our tribulations; & Chap: 12.10. He took pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses. Here's the excellency of a new heart and a new spirit, it fills with new joys in God, in Christ, in the Promises, in the Saints, and enables us to rejoice and glory in tribulations, Rom: 5.3.

Fourthly, It entitles us to diverse new and excellent things: As

First, To the New Covenant: When a man hath a new heart and a new spirit, he hath an interest in the New Covenant, Jer: 31.31, 33. The law of sin, and principles of Satan and the woe • ld, were writ in the old heart, and old spirit, and so the party was under the Covenant with death and hell, Isa: 28.15. but in the new heart is written, the Law of God, the Law of faith, Rom: 3.27. Heb: 8.10. and so they are under the New Covenant which is called Grace, Rom: 6.14.

Secondly, To New Names: Where there is newness of heart and spirit, there they are sealed in their fore-heads with new Names; their Title is New Creatures, 2 Cor. 5.17. The Seed of Abraham, Isa. 41.8. Servants of Righteousness, Rom. 6.18. Children of Light, John 12.36. Conquerors, Rom: 8.37. God's workmanship, Ephes. 2.10. Kings and Priests, Rev: 1.6. Temples of God, 1 Cor: 3.16. The glory of God, Isa. 4.5. New born Babes, 1 Pet: 2.2. His Saints, Psal. 149.9. Vessels of Gold and Silver, 2 Tim. 2.20. Wise Virgins, Matth: 25. Heirs of Salvation, Heb: 1.14.

Thirdly, To a New Lord and Master: When their hearts were old Satan was their Sovereign, They walked according to the Prince of the air, Ephes. 2.2. 2 Tim: 2.26. His lusts they did execute, John 8.44. But having new hearts, they have a new Lord, a new Master, and that is the Lord Christ, Phil: 1.1. Paul a servant of Christ: He had a new heart, and now he had a new Master, which was Christ, he would serve Satan no longer, but Christ, who died for sinners, that they might live unto him, 2 Cor. 5.15. When the hearts and spirits of men are new, they are dead to their old Masters, and have new, Rom: 7.4. Christ is the Husband and Head of everyone renewed by his grace, he is Lord and Master of all such, 1 Cor. 7.22. Matth: 23.8.

Fourthly, To a New Guard; Such have a Guard of Angels about them: before, as they were without God, so without the protection of his Angels, exposed to all dangers; but having new hearts and new spirits, being new creatures they have a multitude of the Heavenly Host, not only to praise God for their new-birth as they did at Christ's birth, Luke 2.13. but to attend and protect them, Heb: 1.14. Are not the Angels ministering spirits, sent forth to minister for them, who shall be heirs of salvation? and none shall be such, but those that have new hearts and new spirits, for flesh and blood cannot inherit the Kingdom of God, 1 Cor: 15.50.

Fifthly, To New Alliance this change is wrought in them: Blasphemers, Idolaters, Adulterers, Drunkards, Murderers, Liars, Unbelievers, Hypocrites, and all profane ones, they the very Devils themselves, John 8.44. But when they have new hearts and new spirits, then they have new kindred; as a man that marries a woman, all her kindred becomes his; so here, all that have new hearts and spirits are his kindred who hath a new heart, he is allied unto them all, Math: 23.8. All ye are brethren. All the Saints throughout the earth, how great, how learned, how rich, how gifted or gracious soever they be, are all brethren; yea, the Angels are brethren unto those that have new hearts, Rev. 19.10.22.9. and that which is beyond all, Christ himself is their Brother and Father; Math. 12.49, 50. Heb: 2.12, 13.

Sixthly, To the New Mansions in the City made without hands, John 14.2. saith Christ, In my Fathers house are many Mansions, and I go to prepare a place for you; You have right and title to them, ye have new hearts, ye believe in God, verse. 1. and I go to prepare and fit places for you in those Mansions.

Fifthly, The excellency of a new heart is this, That it sets an high price upon the things of God, and a low price upon the things of the world, how goodly soever they appear; whereas before the things of the world were magnified, and the things of God slighted. When Paul had another heart, and another spirit then before, then he had no confidence in the flesh, then he did not value his great privileges, he counted them and all things but loss for Christ, they did damnify him rather then advantage him, and therefore looked upon them as dung 〈 in non-Latin alphabet 〉 , things of no worth, chaff, dirt, excrements in respect of Christ, his righteousness, and knowledge of him, Phil. 3.7, 8, 9. all which had an excellency, and were so prized by Paul, that he was willing to lay down his life for them, Acts 21.13. When Simon Magus offered the Apostles money for to have power to give the Holy Spirit, by laying on of hands, Peter in his own name, and in the name of the rest, said, Thy money perish with thee; we value not bags of gold and silver, but the things of God, Acts 8.19, 20. When the Conjurers had the Devils cast out of them, and new hearts given them, they brought forth their books which they had highly valued, and burnt them before all men, and so many they burnt as came to fifty thousand pieces of silver, Acts 19.19. and instead of these, they prized the books of Moses, the Prophets, and Apostles. A new heart sees excellency in spiritual things, and saith, It cannot over value them, but for other things it puts them under its feet.

Sixthly, Its excellent in that it doth really make God its end and aims at his glory in its operations; before self was all, now God is all. Acts 20.23, 24. Paul was told by the Spirit of God, that bonds and afflictions did abide him everywhere, that his life was in danger; now had not Paul been a man of a new heart and spirit, he would have shifted for himself, and let the preaching of the Gospel have fallen; but being such an one, what saith he? None of these things move me, neither count I my life dear unto myself, so I may finish my course with joy, and the Ministry, I have received of the Lord Jesus, to testify the Gospel of the Grace of God: That was Paul's end to make known the grace of God in the Gospel towards poor sinners, that so they partaking of that grace might give glory to God, and God be glorified by him. God and his glory were so in his eye, that he gave out a rule for all Christians to eye and mind God and his glory in all things, 1 Cor. 10.31.

Seventhly, Its the principle of eternal life and happiness: When God puts life, light, and grace into the heart, and so makes it new, he hath begun our admission into Heaven and happiness; this new heart and spirit are the water springs up into everlasting life, John 4.14. They are the Eagles wings will carry you not only up to Heaven, but into Heaven.

Concerning this new heart and new spirit, there be divers mistakes; many think they have the same, when they have it not. There be several things which cause men to judge so.

First, Outward Reformation. When men cease from their former lewd courses, when they give over their drunkenness, whoredom, swearing, lying, oppression, and other scandalous practices, they think themselves, and are reputed of others to be new men, and so to have new hearts; but know, A man may have escaped the pollutions of the world, have changed his manners, yet retain his old heart: a Swine may be washed; and yet reserve her Swinish nature: Herod reformed in many things, yet had an unreformed heart, Mark 6.20. Luke 3.20. Chap. 9.9. The Scribes and Pharisees were whited Sepulchers, they had beautiful out-sides, they appeared righteous unto men, but what were their hearts? were they not full of hypocrisy and iniquity? Matth: 23.27, 28. Shame among men, fear of punishment, death, hell, terrors of conscience, afflictions, strength of reason, and hope of profits and reward, may make a man reform his life and manners, his heart being still naught; a man formerly deboist and wicked may become a new man, and yet not have a new heart.

Secondly, Moral virtues cause many to be deceived about this new heart: because they are temperate, just, prudent, faithful to their friends, true in their speeches, patient under afflictions, seek the public good, not their own interest, are chaste, and courteous unto all, they thereupon conclude that they have the new heart and new spirit here spoken of; but all these are no more then were found in heathens; Scipio, Aristides, Cato, Aemilius, Lepidus, Lucretia, and others, excel'd in moral virtues. The Roman faith was in great esteem in all the world, because the Romans kept their word, and made good whatever they promised. Many Heathens excel'd in morallities, and did virtuous actions for virtues sake, yet they had no new hearts or spirits, they knew not what regeneration was, they were strangers to the Life of God and Faith, they attained to what they had by their own industry, and what they did was not done according to the mind of God in his Word, and so referring to his glory; they sought their own glory in all.

Thirdly, A form of godliness. When men have left their old ways of sin, and taken up a way, or form of godliness which is new to them, they imagine themselves to be new, and to have new hearts; they read, pray, hear, meditate and worship God with their hearts, which they never did before, and hence they ground a newness in their hearts. The Jews have a form of godliness at this day, yet are they cast off of God and numbered amongst unbelievers, Rom: 11.20. Such was their godliness, as persecuted true godliness, Acts. 13.50. 1 Thess: 2.15. The Heathens had forms of godliness; Plato taught men not to sleep without repentance for their sins; Hermes instructed them to pray earnestly unto God, and continually for repentance to call upon him in the day, and not to forget him in the night; they worshipped by nature, those were no gods, Gal. 4.8. Forms of worship they had, though they worshipped blindly; Socrates saw further then the most of them, who said, God must be worshiped only that way which he hath appointed; yet neither Socrates, nor the rest of the Heathens had new hearts. Christians have forms of godliness, yet all among them have not new hearts; among Papists and Protestants are many religious, but few pious, they have the form of godliness, but not the power: Painted fire is not true fire, and all that worship God do not worship him in newness of spirit; the most do worship him with old hearts.

Fourthly, Some are deceived upon this ground, that they have the Law in their hearts, approve of truth, make conscience of their ways, have peace within, and so determine their hearts are new. But here is a great mistake, the Law is in men's hearts by nature, Rom: 2.14, 15. The Gentiles which had not the Law, did by nature the things of the Law, and so shown the work of the Law written in their hearts. When they did ill their consciences did accuse them, and when they did well they did excuse them, and so they had peace; here was nothing supernatural: where there is a new heart, a new spirit, there is something supernatural; men have not these by descent from their parents, but they are given, they are put in by God, I will give you a new heart, and I will put within you a new spirit. The Law that all men have in their hearts is by virtue of Creation, not of the new Covenant, that is another Law, Jer: 31.33. which is from grace, not from nature; where this Law is written, the heart is new, and so doth not only approve of truth in general, but knows and approves of truth as it is in Christ, Eph: 4.21. and as it is according to godliness. Truth in a new heart provokes unto Godliness, and maketh conscientious towards God and men, Acts 24.16. Looking at Christ for peace, Rom: 5.1. Being justified by faith, we have peace with God, the conscience being purged from dead works by the blood of Christ: Men have sound peace in their new hearts; Its false peace which men of old hearts have, they bribe their consciences with doing something, and that is their peace.

Fifthly, New Relations make some to fancy they have new hearts and new spirits; they are under Church privileges, they are Citizens of Zion, inhabitants of Jerusalem, in relation to Christ and his Ordinances, this may be, and yet without newness of heart or spirit; Relations make not alterations in men's hearts. Simon Magus was baptized, stood in relation to Christ and the Gospel, yet his heart was the same it was before, Acts 8. The Jews gloried they were the seed of Abraham, John 8.33. Yet they were of their father the Devil, verse. 44. and had bloody hearts, verse. 40. seeking to kill Christ, Rom: 2.28, 29. Outward privileges may be, as Circumcision of the flesh, where there is no Circumcision of the heart; and Paul tells us, Gal: 6.15. That Circumcision nor uncircumcision avail anything, but a new creature; they may be where the new creature is not; himself had many privileges, Phil. 3. when he was far from newness of heart.

Sixthly, Gifts, They breed mistakes in divers persons: those that have choice and great gifts persuade themselves they have new hearts and spirits, that they are gracious and good; but there is a vast difference between gifts and grace.

1. Gifts make not a man a Christian: Heathens had great gifts, as Tully, Seneca, Plato, Aristotle, Plutarch; Its grace makes a Christian; the Gentiles were not Christians, and so not acceptable to God, till they were sanctified by the Holy Spirit, Rom: 15.16. They may make a man an useful man, not a good man, Acts 11.24. Its faith and the graces of the Spirit make a good man.

2. All gifts do seldom or never meet in one man, but graces do, they are the fruits of the Spirit, and grow all in a new heart, John 1.16. Of his fullness have we all received, and grace for grace. Graces go together, not Gifts.

3. A man may have Gifts and not be saved. Judas had gifts, yet was a son of perdition: The beast came up out of the earth had miraculous Gifts, and the false Prophets also, and notwithstanding their Gifts, they were both cast into the Lake of fire burning with Brimstone, Rev: 13.11, 13, 14. Chap. 19.20. But he that hath a new heart and new spirit hath grace, and so shall be saved, John 3.6. 2 Cor. 3.17. He that is born of the Spirit, is a new creature, he hath grace, and shall be saved, Acts 15.11.

Seventhly, Activeness. Some men growing active for God and the public, Zealous against corrupt practices in Church or State, gather from hence that they have new hearts and spirits; they were not so before, and how can it be that such new operations and activeness should be in them, and from them, and they not be men of new hearts? When men are called to public employments, they may have other hearts then they had before, yet not such a new heart as is here spoken off. Saul had another heart, (1 Sam: 10.9.) when anointed to be King, yet not a new heart. Credit, profit, and conscience mis-informed may make men zealous and active, when they have no other then their old hearts. Paul before his conversion was very active and exceedingly zealous of the Traditions of his fathers, Gal: 1.13, 14. How active are Jesuits? how zealous are Papists and many others? and that from erroneousness of their consciences, not newness of their spirits.

First, Observe

Men's hearts and spirits by nature are old, they are degenerated from that innocence, simplicity, and purity, Adam was created in, they are corrupted ever since he eat of the forbidden fruit.

Psal. 14.1. Men are corrupt, they have done abominable works, there is none that doth good; Psal. 53.3. Everyone of them is gone back, they are altogether become filthy; there is none that doth good, no not one. Such as their hearts are, such are their actions; old hearts have answerable operations, Psal: 58.3. They go astray as soon as they be born. They brought corrupt hearts and natures with them into the world, and their first actings were against God, truth, ju ••• ce, and holiness; men by nature have hearts full of old things, 2 Cor. 5.17. Old things are not passed away, but abide: Old principles, old lusts, old desires, old thoughts, old reasonings, old enmityes, old confidences, old hardness, old deceitfulness, old frowardness, and old naughtiness, are all found in men's hearts till they are made new, Gen. 6.5. Math: 15.19.

Secondly, Observe

A new heart, a new spirit, is not from the power or will of man, but from the grace of God.

A new heart will I give you, a new spirit will I put into you. God bade them ( Ezek: 18.31.) make themselves new hearts, and new spirits, but they were not able to do it, he promises therefore to do it for them. Its God's way in his holy Word to command and call for that at the hands of men, which he intends to give and work, as Phil: 2.12. Work out your own salvation; and in the next verse its said, Its God which worketh in you, both to will and to do: Isa: 1.16. Wash ye, make ye clean; Ezek: 36.25. I will sprinkle clean water upon you, and ye shall be clean: Deut: 10.16. Circumcise the foreskin of your heart, they could not do it, therefore ( Deut. 30.6.) the Lord thy God will circumcise thine heart. These Scriptures evince, that it is the Lord himself who performs what he commands; its not man's will or power which produceth the new heart, its the gracious and mighty hand of God which effects it; and when he will work who shall let it? shall man's will? yes, if God did only propound arguments, command, exhort, invite, encourage, threaten, it might, but God doth promise to do the thing, To give a new heart, to put in a new spirit; and should the liberty of man's will hinder it, how should God be faithful? but rather then he will be found unfaithful, he will over-power the corrupt wills of men, and make them flexible to his will. The efficacy of grace depends not upon man's will, embracing, or refusing what is tendered, but on the good pleasure and power of God, Phil: 2.13. When it pleases God to put forth his power the woe •• • hall be done, the new heart and new spirit shall be wrought in the man, notwithstanding all the oldnesses therein.

And I will take away the stony heart out of your flesh.

In Chap: 11. verse. 19. the words are, I will take the stony heart out of their flesh; and here they are, I will take away the stony heart out of your flesh. Much was spoken of them there; something I shall speak now.

The stony heart.

The Hebrew is, The heart of stone, that is, the heart which in a spiritual sense is like a stone.

First, A stone is senseless, it feels or perceives nothing; and so is a stony heart, Ephes. 4.19. Who being past feeling; they were so accustomed to sin, that they felt not any evil in sin; Consuetudo peccandi tollit sensum peccati. Zech: 14.4. we read of a Mountain that cleav'd in sunder at the presence of Christ; but the hearts of the Jews were so stony that they were not at all affected at the presence or voice of Christ.

Secondly, A stone is hard and impenetrable, a Knife, a Sword, a Nail, will not enter into it; so a stony heart is so hard that the Word of God hath no entrance into it, Psal. 119.130. The entrance of thy Words giveth light; when it enters into the heart it doth so; but though the Word be of a sharp and piercing nature, yet it enters not into a stony heart, its impenetrable, Zech: 7.11. They refused to hearken, and pulled away their shoulder, and stopped their ears that they should not hear; yea, they made their hearts as an Adamant stone: No truths, no arguments, no invitations, no prayers, no tears, no mercies, no threats, no judgments, do conquer or prevail with it; neither wind, rain, thunder, lightning, sun-shine, heat, cold, do change the nature of a Rock.

Thirdly, A stone is unpolished and inept for building and other uses, till it be hewn, sawn, and brought into some other form; so a stony heart is an heart unpolished, unfit to lie in any part of God's building, or for any service of his, till it be polished, hewn, sawn, hammered, and brought into some other frame. As a stone cannot change itself, no more can a stony heart. The Devil knew that the stones, Matth. 4.3. could not turn themselves into bread, therefore saith to Christ, Command that they be made bread. He knew they might be made bread meet to eat; and so stony hearts, though they cannot make themselves fleshy, yet they may be made fleshy, they may be brought to another form, and so be fit for spiritual employments and uses.

Fourthly, A stone doth resist and repel what falls upon it; stones do oft break the instruments strikes them, and force them back, there is a resisting in them; so in stony hearts there is much resistancie, Luke 4.28, 29. All they in the Synagogue, when they heard these things, were filled with wrath, rose up and thrust him out of the City, and led him unto the brow of the hill, that they might cast him down headlong. Their flinty, rocky hearts resisted and rejected all the precious truths Christ had delivered, and made them fall fowl upon him, and seek to spill his blood; 2 Tim: 3.8. As Jannes and Jambres withstood Moses, so do these also resist the truth, men of corrupt minds, reprobate concerning the faith. They were men of stony hearts resisting the faith, Acts 7.51. Ye stiff-necked, and uncircumcised in heart and ears, ye do always resist &c.

Fifthly, A stone is heavy, Prov: 27.3. and its motion is downwards, its earth hardened, and its whole tendency is to the earth; so a stony heart is heavy, earthy, and tends downwards altogether, Ezek: 20.16. Their heart went after their idols; Ezek: 33.31. Their heart goeth after their covetousness; & Hosea 4.8. They set their heart on their iniquity. Men are born with the stone in their hearts, and naturally they mind earthly things, Phil: 3.19. Their motion is downward, John 3.31. He that is of the earth is earthly, and speaketh of the earth; his thoughts, his words, his motions, are all that way. The things of Heaven are burdensome to a stony heart, that cannot move upwards.

Sixthly, Stones keep their places, and are immovable, Eccl. 10.9. Whoso removeth stones shall be hurt therewith. Great stones, mountains, rocks, abide fixed, and its dangerous to meddle with them; so stony hearts keep their stonynesse, they are immovable; what opinions, principles, conclusions soever they have taken in, though false and corrupt, they are tenacious of, and obstinate in, Judges 2.19. They ceased not from their own doings, nor from their stubborn ways. God sold them into the hands of enemies where they suffered grievous things, God raised them up Deliverers, who set them at liberty; yet they ceased not from their own ways, they were immovable from their own opinions, corrupt principles and dangerous tenets; men are so self-conceited, self-willed, that they are like rocks, not to be stirred.

Seventhly, Stones are dry, and have no moisture in them at all. Take a Rock there is no water in it, take any stone its dry, all stones are dry and barren; so stony hearts they have no moisture of grace in them, they are all dry and barren, the waters of life are not found in them. The woman of Samaria had a stony heart, and how dry, how barren was it? not a good word came out of it towards Christ; John 4. Whilest the Gentiles were without God and Christ in the world, they had stony hearts, and so were barren and fruitless, Isa: 54.1. Wheresoever is a stony heart there is no melting, no mourning, no tears.

Eighthly, Stones are cold; 1 Sam: 25.37. its said, Nabal's heart died within him, and he became as a stone, that is, cold and senseless; so stony hearts are cold, there is no spiritual heat in them; though the word be as fire, yet it heats them not. Men of stony hearts are frigid in the things of God, they contend not for the truth, they reprove not wickedness in others, they stand not for the interest of Christ, they are not zealous for God, and his glory, they put not their hands to his work, they mind not the conversion of sinners, they are indifferent how things of that nature go. A stony heart is a dead heart, and as it hath no life nor motion in it, so no warmth in it; like the Shunammites son, 2 Kings 4.34. till Elisha came and stretched forth himself upon it, there was neither life nor warmth in it; and till God's Spirit come and stretch forth its virtue and power upon a stony heart, it hath neither life nor warmth in it. Thus you see wherein a stony heart resembles a Stone or Rock.

Quest: What is the evil of an hard heart?

Answ: 1. It is ever unthankful; mercies, kindnesses, do not affect it, and how then can it be thankful? Some verbal thankfulness may be in an hard hearted man, but in his heart, in his life, there is nothing. Pour Wine, Oil, the Spirits and Quintessence of anything upon a stone, its lost, the stone is not at all the better for it, not affected with it; so a stony heart, let the choicest mercies of Heaven or Earth be presented to it, they are lost, that heart is unthankful: and whereas we should be thankful in everything, 1 Thess: 5.18. such an one is thankful in nothing, and makes the times perilous, 2 Tim: 3.2.

Answ: 2. It grows worse and worse, harder and harder every day, nothing stops it from proceeding on in its wicked ways. The Jews were a stony hearted people, and what saith the Lord to them? Isa: 1.5. Why should ye be stricken anymore? ye will revolt more and more. Threatning judgments did not stop or turn them from their wickedness. Pharaoh saw the wonderful judgments of God, ten plagues were upon him and his Land, and yet his heart grew harder and harder. They that came to take Christ went backward and fell to the ground when Christ said, I am he; they saw also a miracle wrought by Christ, in restoring to Malchus his ear which Peter had cut off, yet being stony hearted they proceeded to take Christ, to bind him and carry him to the High Priests, John 18.6.10, 11, 12, 13.

Answ. 3. It causeth a man to walk contrary to his profession. Those that are Christians, profess Christ and the Gospel, they have in Baptism given up themselves to him, and obliged themselves to walk according to Gospel Rules; now whence is it that they profess one thing, and practice another, that they profess Christianity, and walk as Heathens, or worse then Heathens; whoredom, drunkenness, covetousness, lying, pride, swearing, theft, murder, witchery, contention, slander, oppression, &c. are they not as frequent among Christians, as ever they were among Heathens? Paul writing to the Ephesians exhorted them not to walk as other Gentiles, in the vanity of their minds, having the understanding darkened, being alienated from the life of God, through the ignorance that is in them, because of the blindness of their heart, who being past feeling have given themselves over unto lasciviousness, to work all uncleanness with greediness. It was the hardness of the heathen Gentiles hearts, which made them walk so; and when Christian Gentiles walk so, its from the hardness of their hearts; we are of the Gentiles, and notwithstanding our Christianity, we walk contrary to Christ and the Gospel, which is from the stonyness of our hearts, keeping out the power, and this is a grievous evil, we profess Christ and the Gospel verbally, and deny both really, and so cause our holy profession, and the Lord Jesus Christ to be blasphemed, Rom: 2.24. James 2.7.

Answ. 4. Its a spiritual judgment, which is worse then all other diseases, then all other judgments; a blind eye, a deaf ear, a dumb tongue, a palsy hand, a gouty leg, a leprous head, the stone in the kidneys or bladder, are nothing to the stone in the heart, no plague is like that plague; those four sore judgments mentioned Ezek. 14.21. are not so ill as the stone in the heart; men are sensible of those, and tremble at them, but the stonyness of their hearts, they neither feel nor fear, by reason of it. Can there be a more dreadful judgment upon a man then to be given up of God to hardness of heart, Psal. 81.11, 12. My people would not hearken to my voice, and Israel would none of me, so I gave them up unto their own hearts lusts, and they walked in their own inventions. They were stubborn, and God punished their stubbornness with stonynesse.

Answ. 5. It pleaseth itself in the ways of wickedness, Prov: 10.23. It is a sport to a fool to do mischief; & Chap: 14.9. Fools make a mock of sin; Fools, that is, wicked men, whose hearts are hardened, who know not the nature of sin, who feel not the weight of sin, they slight sin, they sport themselves with sin, they rejoice to do evil, Prov: 2.14. They count it pleasure to riot in the day time, 2 Pet: 2.13. There is no sin but men of stony hearts take delight in, some in one, some in another, and if they can or cannot commit wickedness themselves, they take pleasure in them that can, Rom: 1.32.

Answ: 6. Its the seat of Satan, he dwells in it. A stony heart is the Devils Castle, Ephes. 2.2. He is in, and works in the children of disobedience; In their hearts he hath strong holds, keeps possession, and rules them at his pleasure, they are his Subjects. God dwells in a broken heart, Isa. 57.15. but the Devil in a stony heart.

Answ: 7. That man that hath a stony heart increaseth his own woe daily, Rom: 2.5. Thou after thy hardness and impenitent heart, treasurest up unto thyself wrath against the day of wrath; that is, thou causest God to treasure up more severe punishment for thee daily; thou sinnest more and more daily, and God heats the furnace hotter and hotter daily.

I will take away.

The word is in Hiphil, and signifies thus much, I will cause to depart, or I will make to remove, cause to be gone. Montanus renders it amovebo, I will remove it. God doth this

First, By enlightening the blind heart to see, Acts 26.18. 1 Pet. 2.9. Eph: 4.18. Chap: 5.8.

Secondly, By enlivening the dead and senseless heart to feel its stonynesse. When breath and life entered into the dry bones, they were sensible, Ezek: 37. and when God breaths upon a stony heart it lives, and is sensible. What an Adamantine heart was in Paul, who took pleasure in vexing, imprisoning, and murthering of the Saints; but when Christ breathed upon him, and put life into him, he then became sensible of his hard heartedness, Acts 9.

Thirdly, By the warmth of his Spirit, and moisture of his grace, love and mercy, he melts the stony heart. Some fire will melt brass and iron, and some waters dissolve any stone; such is the fire of God's Spirit, there is not any iron or brazen heart but that can melt it; such is the water of life, there is not any stony heart but that will dissolve it; there is an omnipotent power in the Spirit and grace of God to turn Mil-stones into wax, and Rocks into streams; it was verified in Paul, who feeling the mighty power of God's Spirit and grace in his heart had the milstonyness and rockynesse thereof removed, for presently he cried out, Lord, what wilt thou have me to do? and fell to weeping and praying.

Out of your flesh.

By flesh here is not meant corrupt nature, as Gal: 5.13. but by it is meant man, I will take away the stony heart out of your flesh, that is, out of you.

First, Observe

The hearts of men as they are in themselves are stony, even stones, senseless of sin, unyieldable to truth, inept for spiritual employments, repelling and rejecting the counsel of God, moving down wards, and minding earthly things, immovable from their tenets, cold and barren.

Such are all men's hearts naturally, and the hardness of them is much increased by actual and customary sins; when men consent to evil thoughts and lusts in their hearts, vent them by actings, and reiterate the same day after day, they make their hearts more and more hard, as the hand is by working, and the foot by walking; Jer: 5.3. They have made their faces harder than a rock, they have refused to return. If their faces were hardened like rocks, what were their hearts? Zechariah tells you, They made their hearts as an Adamant stone, Zech. 7.12. which exceeds other stones in hardness; and not some few of them had done so, but even all of them, Ezek: 3.7. All the house of Israel are impudent and hard-hearted; all of them had faces of rock, and hearts of Adamant.

Secondly, Observe

Its the prerogative of God who hath dominion over the heart, to alter the heart.

I will take away the stony heart out of your flesh. They could not change their own hearts, they were not able to get the stone out of them, nor the Prophets who were their spiritual Physicians: Kidney-stones, and Bladder-stones men may remove, heart-stones none can remove but God; men cannot remove Mountains or Rocks, but the Lord can, he hath an arm of strength, his Word is a Word of power, when he commands, it is done; though a stony heart can stand it out against men, yet it cannot stand it out against God; he fetched water out of a Rock, and God can make the hardest rocky heart in the world to melt, repent, and send forth floods of water. Mary Magdalene had an impudent face, and a hard heart, but when God dealt with her he took away the hardness of her heart, and impudency of her face, she sat and wept at the feet of Christ, Luke 7.38. The Lord can turn wildernesses into standing waters, and dry ground into water-springs, Psal. 107.35.

Thirdly, Observe

Its a great mercy to have the stonynesse of the heart removed.

The removal of any evil from the body of man is mercy, as blindness from the eye, deafness from the ear, lameness from the leg, weakness from the stomach; much more then the removal of spiritual evil, and that from the heart. Stonynesse of heart is the greatest plague, evil, which can befall it, and for God to take that away, to cure it, is a rich, a wonderful great mercy, its a mercy of the new Covenant, its more then God's delivering Daniel from the Lions Den, Jonas from the Whales belly, or the 3 children from the fiery Furnace; they should have been saved had they died in those conditions, but the man that dies with an hard heart perisheth forever.

And I will give you an heart of flesh.

The heart of flesh is opposed to the stony heart, and it implies several things which are considerable: As

First, Softnesse, tenderness; a stony heart is hard, but an heart of flesh is tender and soft. The Scripture speaks of a soft tongue, Prov: 25.15. and of a soft heart, Job 23.16. that is, an heart free from stonynesse and obduration. Some flesh is brawny and hard, some very tender, as the flesh of those mentioned Deut: 28.56. The heart of flesh is an heart like the tenderest flesh, even the flesh of a child new-born.

Secondly, Sensibleness. Some flesh is so hardened as that it feels nothing, & some is so tender its sensible of the least touch. The drunkards flesh felt not the stripes when he was beaten, Pro: 3.35. but Josiah's heart was sensible of the anger of God, when he heard the Law only read, 2 Chr: 34. Christ's heart was tender & sensible of our infirmities, he was touched with the feeling of them, Heb: 4.15. the least infirmity he was affected with, for he had an heart of flesh, an heart without any stonyness at all in it, and where an heart of flesh is, its sensible of the least sin, the least dishonor to God; vain thoughts, risings of corruption, extravagancy of affections, all sins are burdensome to it; the man of such an heart hath his senses exercised to discern between good and evil, Heb: 5.14.

Thirdly, Meltingness. A stony heart never melts, but an heart of flesh is of a melting nature. Josiah's heart was not only affected with the Law read, but melted also into tears, 2 Kings 22.19. His heart was tender, and he humbled himself before the Lord. So David, Psal. 22.14. My heart is like wax, it is melted in the midst of my bowels; how did it melt after Nathan had told him of his sin! Psal: 51. so after his numbering of the people, 2 Sam: 24.17. Peters heart was of this nature, for after Christ looked upon him, he went out and wept bitterly, Luke 22.62. Such were their hearts, Ezek: 9.4. who sighed and cried for all the abominations which were done in the midst of Jerusalem. An heart of flesh melts and mourns that God is dishonored by others, but most of all that he hath been dishonored by him in whom it is; that man that hath an heart of flesh sheds most tears for the wrongs himself hath done unto God, Luke 15.18, 19.

Fourthly, Teachablenesse. A stony heart is indocible, inflexible, it repels and keeps out truths, but an heart of flesh admits and receives truths, it is yielding and teachable. When Lydiacs hard heart was turned into flesh, Acts 16.14. she attended unto the things which were spoken by the Apostle, she received them, and believed them; she was a good Scholar, and constrained her Teachers to come and abide at her house, that she might learn more of them, verse. 15. Paul no sooner had his heart of stone made flesh, but he manifested a teachablenesse in himself, Acts 9.6. Lord, what wilt thou have me to do? I am a blind Pharisee, and have been all my days out of the way; I desire now to learn, and to be taught of thee whom I ignorantly blasphemed. David shut not his eyes against the light, as many hard-hearted persons do, he prayed, That the Lord would open his eyes that he might behold wondrous things out of the Law; He was oft begging of God to teach him, O teach me the way of thy statutes, and I shall keep it unto the end, Psal. 119.18.33. He was willing to see, to hear, and to do, Psal: 110.3. Thy people shall be willing in the day of thy power. When the stony heart is removed, and an heart of flesh put in the room of it, that is a day of power, and then the people so hearted are willing to hear the Lord speak, to understand his counsels, and to resolve their wills into God's, so that his will is theirs.

Fifthly, Obedientialnesse. A stony heart is refractory, contradictory, disobedient, but a fleshy heart is yielding and obediential, it is Cor sequari, an heart which follows God, as Elisha followed Elijah, virtue went out of the mantle and constrained him to do so, and the virtue gone out from God into an heart of flesh prevails with it, and causeth it to follow God, to yield obedience unto him. Caleb had another spirit then the rest of the Jews had, and he followed the Lord fully, Numb: 14.24. His spirit was not obstinate but obediential, and where-ever this heart of flesh is, it is so far from being contentious against the truth, or with-holding the truth in unrighteousness, as that it obeys the truth heartily, Rom: 6.17.

The Excellency of a tender heart.

First, Its the Mansion of God's holy Spirit. When the heart is tender and fleshy, God puts in his holy Spirit into it, as in the next verse appears. The Spirit itself is a tender thing, and takes no content in an hard heart, Isa: 57.15. Its in the heart of humble and contrite ones that the Spirit dwells. The Corinthians were babes in Christ, very tender, and they were Temples of the Spirit, 1 Cor. 3.1.16. How excellent is a tender heart that the Spirit of Grace, Heb: 10.29. the Spirit of Glory, 1 Pet: 4.14. should take it up for its habitation? It was there before as an Agent, not as an Inhabitant.

Secondly, It cannot endure the dishonor of God; its much affected, yea afflicted thereat. When Rabshakeh blasphemed and reviled the God of Israel, how was Hezekiah afflicted at it? He rent his clothes, covered himself with sackcloth, and went into the house of the Lord, sends for Isaiah, begs his prayers, spreads the blasphemers Letter he had received before the Lord, and cried unto him for help to vindicate his own name, 2 Kings 19.1, 2, 3, 4, 14, 15, 16, 17, 18, 19. Hezekiah had a tender heart, and herein was the excellency of it, he was deeply affected with the dishonor of God. David's heart was touched thoroughly when men violated the Law of God, and dishonored his name, Psal. 119.136. Rivers of water run down mine eyes because they keep not thy Law. None of his own afflictions, his persecution by Saul, his expulsion by Absalom, did draw so many tears from him as the dishonor of God's name, that made his tender heart like a Fountain which sends forth Rivers; the heathens who had hard hearts said of their heathenish King, Its not meet for us to see the Kings dishonor, Ezra 4.14. And can Christians see the dishonor of the God of Heaven? Those that have hearts of flesh cannot endure to see it, if they cannot help the same, they will mourn, and mourn abundantly for it.

Thirdly, Its a strong defense against all sin; it quickly feels the nature of sin, and so flies from it. Touch tender flesh with a Needle or Pin, it endures not the same, it cries out against, and removes them. Some bodies are so delicate that they feel every wind, every little distemper, and so fortify themselves against them; and some hearts are so tender that corruption or the Devil cannot stir but they discern, feel, and find them, and so set themselves against them. When Josephs Mistress tempted him to folly, his heart startled at it, and caused his tongue to say, How can I do this, and sin against God? Gen: 39.9. A tender heart sticks at the appearance of evil, and will not venture there: Abraham would not take anything of the spoil recovered, but returned all into the hands of the King of Sodom, least he should say, I have made Abraham rich, Gen: 14.23. This was an excellent frame of spirit; and proceeded from the tenderness of his heart, such tenderness Antidotes a man against the poison of sin. Jobs heart was flesh, not stone, and not his Friends, Wife or Devil could draw him to commit sin; his heart was sensible of his sons sinning, and on their behalf he offered sacrifice continually, Job 1.5. and that tenderness preserved him from sinning. David's heart smote him when he cut off but the lap of Saul's garment, 1 Sam: 24.5.

Fourthly, Its active for God. When Paul's heart was turned into flesh, presently saith he, Lord what wilt thou have me to do? I am now ready to do ought for thee, Acts 9.6. And straight way he preached Christ in the Synagogues, verse. 20. Josiah was of a tender heart, and he acted notably for God, he destroyed the groves, altars, high-places, images out of Judah and Jerusalem, and other places, he repaired the Temple, he caused the Law to be read, the people to enter into Covenant with God, he kept a most solemn Passover, such as had not been from Samuel's days before, 2 Chron: 34. & 35. Chap: A hard heart is active against God, and a soft heart is active for God. Manasseh through the hardness of his heart, did more wickedly then any, 2 Chron: 33. And David through the tenderness of his heart, fulfilled all the wills of God, Acts 13.22. He durst not neglect any duty the Lord called for, nor do it remissly when he went about it.

What are the mistakes about a tender heart?

First, There is a legal tenderness which arises from apprehension of God's Sovereignty and Justice, and his wrath due unto men for sin, and their sinful practices, whereupon they humble themselves, mourn, sigh, weep, pray, and so manifest some tenderness of heart; such I conceive was the tenderness of Manasseh's heart, when he was among thorns, bound in fetters, and in affliction, then he besought the Lord, humbled himself greatly, and prayed, 2 Chron: 33.11, 12, 13. Such tenderness had Judas who repented of what he had done, saying, He had sinned in betraying innocent blood, Mat: 27.3, 4. Terrors of conscience put him upon it: This legal tenderness is not that here meant. For

1. Apprehensions of God's power, justice, wrath, fear of death and hell, do never melt the heart. The Law, judgments of God, considerations of death and hell may break the stony heart into many pieces, yet every piece remain a stone, retain its hardness: when you break a Milstone or Rock into pieces with an hammer or pick-axe, though broken, yet there is no true softness in them.

2. Legal tenderness never loves God, it loves itself, and seeks itself; but Evangelical or Spiritual tenderness carries out the heart to God and Christ. Peter having hardened his heart by denial of the Lord Jesus once, twice, and thrice, and then being softened again by a look of Christ upon him, Luke 22.61, 62. he loved him dearly, and that it might be known, Christ asked him the question, Simon, lovest thou me more than these? he saith not, Peter dost thou love me? but dost thou love me more than these? I know these love me much, how stands thy heart to me? his answer was, Yea, I love thee, and more than these do love thee, and thou knowest it. A tender heart is strongly in love with Christ. Paul after his heart was regenerate and softened, he was so in love with Christ, that he wisheth Anathema Maranatha to that man which loves not the Lord Jesus, 1 Cor: 15.22.

Secondly, There is a natural fleshliness or tenderness which is much in women, and sometimes also in men; as when Joseph made himself known unto his brethren, he wept, it was from a natural tenderness in him, Gen. 45.1, 2. Some are by nature very tender and pittyfull; such tenderness is not what our Prophet aims at. For

1. This natural tenderness is born with men, they bring it with them into the world; the other is a gift, I will give you an heart of flesh; the one is of nature, the other of grace; Parents procreate the one, God creates the other; the one is from constitution, the other from regeneration.

2. Where there is a natural tenderness it is flexible both ways, to good and evil. Rehoboam who was a wicked King, having a tender heart, 2 Chron: 13.7. he was for evil and for good, he hearkened to the young men's ill counsel at one time, and to Shemaiah's good counsel another time, 1 Kings 12.14, 24. he was easily drawn this way and that way, like some in the Apostles time who were carried about with every wind of Doctrine, Ephes. 4.14. They were children, they had a natural tenderness in them, and bowed to sound and corrupt doctrine; but a man that hath the tenderness of heart here intended is intractable towards evil, and only flexible unto good, 1 John 3.9. He cannot sin because he is born of God, his heart is obstinate against sin, he keeps himself from the touching of the wicked one, Chap: 5.18. But is pliable to the will of the holy one, prepared unto every good work, 2 Tim: 2.21.

Thirdly, Natural tenderness is faint in the cause of God, it hath no courage, no magnanimity for God, but spiritual tenderness hath. Paul was tender hearted after his conversion, and see what a spirit he had for God, Acts 17.22, 23. Ye men of Athens, I perceive that in all things ye are too superstitious, &c. He contested with the whole University of Athens. The Bock of Martyrs tells of Alice Driver (a tender hearted woman) who said, She would set her foot against the foot of any of them all; she meant the Bishops and their creatures; she had courage for God and his cause.

Fourthly, Natural tenderness is dulled by fasting, prayer, and humiliation, but spiritual tenderness is sharpened and quickened by the same. Esther after her fasting, praying, and humbling her soul was more sensible of the state of the Jews, and the great danger they were in, and ventured her life for them, Esther 4. & 5. Chap.

Fifthly, Afflictions, crosses, are very heavy to that heart that is naturally tender, its restless, unquiet under them, but an heart spiritually tender welcomes afflictions, receives them with joy, Heb. 10.34. and finds sin heavier then afflictions. There be some soft natures which can weep, shed tears in abundance for loss of Relations, Estates, Favors of great Ones, yet never wept for sin; these have a natural tenderness, not a spiritual.

Besides what may be gathered from what is said, I shall give some Characters of a tender heart.

First, Its sensible of the Churches and Saints afflictions, it mourns for, and with them; a tender heart bleeds when it goes ill with Zion and the people of God. When the men of Ai smote but thirty six Israelites, how was Joshua affected with it? He rent his clothes, and fell to the earth upon his face, before the Ark of the Lord, until the even tide, Josh. 7.6. You may read Ps. 79. & 80. how greatly David or Asaph were affected with the desolation of Jerusalem, and miseries befell the Church. These were men of tender hearts, and sensible of evils at a distance. Such was Paul, 2 Cor: 14.29. and Jeremy, whose eyes ran down with tears, because the Lord's flock was carried away captive, Jer: 13.17.

Secondly, Where an heart hath a gracious and spiritual tenderness, its affected with the perishing condition of others, it grieves to see men impenitent, unbelieving, going on in the broad way, to be in a state of irregeneracy, and pityes them, Rom: 9.2, 3. Paul had great heaviness, and continual sorrow in his heart, and why? for his brethren and kinsmen according to the flesh; they rejected Christ and his Gospel through unbelief and hardness of heart, they were in the broad way to destruction. Christ seeing Jerusalem insensible of her own good, he wept over her, Luke 19.41. And in former times Jeremy had manifested the tenderness of his heart toward the Jews, when he said unto them thus, Hear ye, and g • ve ear, be not proud; for the Lord hath spoken: Give glory to the Lord your God, before he cause darkness, and before your feet stumble upon the dark mountains, and while ye look for light, he turn it into the shadow of death, and make it gross darkness: but if ye will not hear it, my soul shall weep in secret places for your pride, Jer: 13.15, 16, 17.

Thirdly, A tender heart dare not go out from God in any case, but commits itself and way to him, it consults with God, and leans upon him for counsel and direction. Josiah, when the Law was found, and he understood from it what wrath was due to the breach of it, presently sends men to inquire of the Lord for himself and others what to do; he took counsel of God, and not of man, 2 Chron: 34.21. So Jehoshaphat he sought not to Baalim, but to the Lord God of his fathers; and David made God's Testimonyes his Counsellers, Psal. 119.24. Hard hearts dare presume and venture to go out from God, and into ways he hath not warranted; so did Gehazi, Judas and Demas, they followed the imaginations of their own hearts, and declared that their hearts were Brasse. Those that have hearts of flesh say with them in Isa: 2.3. Come, let us go up to the mountain of the Lord, to the house of the God of Jacob, and he will teach us of his ways, and we will walk in his paths, not in our own.

Fourthly, Its affected presently at the frowns and chidings of God, at the appearance and shaking of the Rod. A child of a tender nature will melt when the Parent begins to manifest displeasure, as to chide or take the Rod into his hand; but its not so with a stubborn nature, that will hear bitter words, and endure many strokes before it will melt, Jer: 5.3. Thou hast stricken them, but they have not grieved; thou hast consumed them, but they have refused to receive correction; they have made their faces harder then a rock, they have refused to return: These had no tender hearts in them. When Absalom had driven David out of Jerusalem, he went up mount Olivet weeping: He was presently affected with the hand of God, 2 Sam: 15.30. Moses was presently affected with the wrath that went out from God against the people, Numb: 16.46.

Fifthly, A tender heart feels much stoniness in itself, and complains of it; O what a stony, rocky, Adamantine heart have I! saith a tender hearted man: its tenderness discovers and feels hardness, Eph: 4.19. They were hardened in sin, were past feeling, Where hearts are all stone, there is no sensibleness of the stonyness; those have the tenderest hearts, that feel most Brass and Iron in them. David cried oft to God for quickening, Psal: 119.154, 156, 159. Quicken me according to thy Word; Quicken me according to thy judgments; Quicken me according to thy loving kindness. And why did he cry so for quickening? because he felt much deadness and hardness in his heart. A dead heart is an hard heart: A man when dead is cold, stiff, and hard; so a man's heart, if dead within him, is cold, stiff, and stony.

How may the heart be kept tender?

First, By taking heed of every sin, for its only sin that hardens the heart; as the foot by treading hardens the earth, so when sin walks up and down in the heart it hardens and obdurates the same; Dan: 5.20. Nebuchadnezzar's mind was hardened in pride; and the Apostle tells you, Heb: 3.13. That men's hearts come to be hardened through the deceitfulness of sin. Men think little sins can do them little harm; but they harden their hearts, and is that no harm? is that little harm? its the greatest harm can be done you.

Secondly, By searching and examining of your hearts frequently, that is a special means to keep them tender; its like digging of the Garden, and ploughing of the Earth, which keeps it from hardening; the more digging and ploughing, the more tender and crumbly is the earth, that is the chiefest way to preserve it so; and they who are ever searching their hearts, examining them daily, have them in a tender frame. David communed oft with his own heart, and his spirit made diligent search, Psal. 77.6. That kept his heart in a tender frame.

Thirdly, By studying the word much and minding it there is great virtue in the word, it's like fire, and will not only thaw the icyness of their hearts, but keep them unfrozen; the hardest metals while they are in the Fire are soft, and whilst men's hearts are in the Divine fire of the Scriptures, they will be soft. The Word is like Water and Oil which moisten and supple the heart, so that the tenderness of it is preserved.

Fourthly, By meditating seriously on God's love, the heigths, depths, lengths, and breadths of his love. When a soul is taken up with thoughts of the freeness, greatness, strength, sweetness, everlastingness, and fruits of God's love, it will be in a melting frame, that fire works kindly upon the heart; love apprehended makes the heart tender.

Fifthly, Look much to Christ crucified, Zech: 12.10. When we consider what Christ hath suffered for our sakes, it will make and keep our hearts tender.

First, Observe;

A tender heart is a choice mercy.

As a stony heart is a grievous plague, so an heart of flesh is a great blessing, its sensible of sin, even secret sins, it trembles at thoughts of God, his Attributes and Word, it understands divine things, its teachable and obediential, its compassionate and full of bowels towards all; such an heart is rare to find, but where-ever it is, it's a mercy of mercies, a superlative mercy.

Secondly, Observe;

Its a gift, even the gift of God.

I will give you an heart of flesh. None but he who can fetch water out of a Rock, and turn stones into flesh, ( Mat. 3.9.) can give this tender heart; we can make our hearts stony by sinning, but we cannot soften them again. Its God's prerogative to make and give an heart of flesh; he can make the hardest heart exceeding tender: beg such an heart of him, and press him with his promise; For faithful is he who hath promised, who also will do it.

IN the 35. verse remission of sins was promised, in the 36. regeneration, and in this, infusion of the spirit is promised: In the words are

• 1. The mercy promised, viz: the spirit.
• 2. The parties recipient, you.
• 3. The effects of this reception, walking in &c.

I will put my spirit within you.

By spirit here, I understand not the new heart, or new spirit mentioned in the verse before, viz. the gifts and graces of the spirit, but the spirit itself, so Aecolampad: Lavater, Junius and Polonius; and however it be a great dispute among School-men, Whether the spirit itself be given unto men, and dwell in them; some conclude, That the person of the spirit is not given, but dwells in us only Mediantibus donis; yet the Scripture is clear, That the spirit itself is given, and dwells in the sons of men, Rom: 5.5. The love of God is shed abroad in our hearts by the holy spirit which is given unto us. Here is a distinction made between the grace of the spirit, and the spirit it self; the grace of love is shed abroad 〈◊〉 the hearts of the Saints by the spirit, and that spirit which •• keth that grace in them, is given unto them; the person of the spirit is distinguished from the gifts, and graces he works in men; 1 Cor: 6.19. Know ye not that your body is the Temple of the Holy spirit in you. A Temple is not for gifts or graces, but for a person, a Deity, and some special presence of that Deity; the world hath God in it, yet it is not called The Temple of God, because he is in a general and common manner in the same, but the spirit is in the bodies of the Saints, and that in a special manner, 1 Cor. 2.12. We have r • ceived not the spirit of the world, but the spirit which is of God, that we might know the things that are freely given to us of God. By spirit here cannot be meant gifts or graces, but the person of the spirit, who searcheth the deep things of God, as it is verse. 10. and makes them known by degrees, unto those he dwells in, discovering what God hath done for them, Rom: 8.11. If the spirit of him that raised up Jesus from the dead dwell in you: its the spirit of God himself, who dwells in believers, and not only the gifts and graces of the spirit; these are in them as qualities in a Subject, but he is in them as an Inhabitant in an house.

The spirit by reason of its Infiniteness, is everywhere, in Trees, Worms, Flowers, waters, all creatures; is it any other wise in the Saints then in them? True, the spirit quoad essentiam is in all things; yet,

First, Its not in them per modum unionis, by way of union; a Fish is in the water, but not united to the water; the spirit is in the Saints by way of union, therefore is said to dwell in them by his own gifts and graces; we are united to the spirit, and the spirit to us.

Secondly, Its not in them per modum gratiosae operationis, by way of gracious operation; all he doth in other creatures, is upholding their beings, enabling them to put forth their natural power, vigor, virtue, and ordering their motions to what ends he pleaseth, he worketh nothing in them above their natures, but in those he dwells, he worketh gracious effects, in those the Lord gives the spirit unto, he worketh such operations as are not elsewhere, even such as are above nature; he is in them Speciali titulo ration gratiae: A Gardener worketh curious Knots in the Garden, which he doth not elsewhere; God made other works, and set other plants in Paradise than in the world.

Thirdly, As the Deity of Christ is everywhere in every creature, yet otherwise in Christ's human nature, than in any creature, Col: 2.9. so the spirit, though it be everywhere, yet is otherwise in Believers, than in other creatures, it is in them as it is in Christ himself, but not in the same measure.

What doth the spirit being within us?

First, It unites the Lord Christ and the soul together, it makes an happy union between them two. The Corinthians were espoused to Christ, 2 Cor. 11.2. not only by the Ministry of Paul, but by the spirit, 1 Cor. 12.13. By one spirit are we all baptized into one body; that is, the Church, the body of Christ; the spirit is the great Agent in this work.

Secondly, The spirit gives out divine Oracles and Truths unto the soul: As in the Temple God gave out his mind, made known his will, so doth the spirit in the heart of man; Mat. 10.20. The spirit of the Father speaks in Believers; 1 John 2.20. Ye have an anction from the holy One, and ye know all things. That unction is the spirit which makes known all needful things unto those it dwells in; its needful to be instructed, and armed against Antichrist and his seducements, its needful to be directed in the way to Heaven, they had the spirit which did teach them how to avoid the one, and how to proceed in the other; and so were 〈 in non-Latin alphabet 〉 , taught of God; and who teacheth like him? Job 36.22. He teacheth inwardly, infallibly, powerfully.

Thirdly, It conquers and drives out the enemies that had possession of, and quartered in us. There is no man the Lord puts his spirit into, but the spirit finds the Devil there, he hath possession of men's hearts, and labors to keep the same; there be also a multitude of base and ungodly lusts which fight for the Devils interest, these the spirit sets upon, subdues and casts out. When Christ came into the Temple, he whipt out all the money-changers; when Joshua came into Canaan, he drove out the Canaanites and other Nations; and when the spirit comes into a man it beats down strong holds, drives out Satan and his Troops; 1 John 4.4. Greater is he that is in you, than he that is in the world. The Devil had been in them before, but was now driven out of them into the world by the spirit which was in them, and their lusts were mortified by the same spirit, Rom: 8.13.

Fourthly, The Spirit put into man, takes the rule and government of that man into his own hand; he must no longer be under the dominion of sin or Satan, but under the conduct of the spirit, he, and all in him, must bow to that great Person. When a great man cometh into the Country to dwell, he looks for all about him to bow unto him, and to be at his command; hence men that have stout and stubborn spirits which cannot bow use to say, Magnum vicinum nolumus, We care not for a great Neighbor. The spirit is greater than all men, and when he is put into men, it's to rule; he is there not to be checked, controled, opposed, but to bear sway, to have the Keys of every Room delivered up unto him, he must be, and will be Sovereign in the soul, before him every Mountain and Hill must be brought low, yea every creature must swear fealty unto him, Rom: 8.14. They are lead by the spirit of God. The spirit is the Commander and Leader of those it dwells in, they follow him and not others; whereas those that are without the spirit are led away with diverse lusts, 2 Tim: 3.6. or drawn away with their own lust, James 1.14. and so follow Satan, 1 Tim: 5.15. It's not so with those that have the spirit that is called A Guide, John 16.13. and such a Guide, as guides into all truth, and orders them so, as that they shall not miscarry, for its a spirit of wisdom, Ephes. 1.17. of counsel, Isa: 11.2. of power, 2 Tim: 1.7. so that he must rule, and where he rules, he doth it wisely.

Fifthly, He frames them to his own mind, and transforms them into his own likeness: as a Graft put into a Stock, turns the sap of the Stock, and assimilates it and the Stock to itself; so doth the spirit in the parties where it is, 2 Cor: 3.18. We are changed into the same Image from glory to glory, even as by the Spirit of the Lord, or by the Lord the Spirit, so the Greek will bear it; we are selfish, sinful, natural, moral, and the spirit makes us spiritual. The husband frames the mind of his wise suitable unto his own; when a man comes into an old house, he pulls down, and sets up, he takes away and adds what he pleases, and fits the house to his own mind; so doth the spirit being in our earthly Tabernacles, it abrogates the Laws of the flesh, it throws out the Principles of Satan, and the world, it sets up new Laws, and works new Principles, Rom: 3.27. Chap: 8.2.

Sixthly, The spirit being put into man, and man becoming his Temple, he doth beautify and adorn that Temple, and make it glorious. Solomon over-laid the Temple with pure gold, 1 Kings 6.21. the inside was very glorious; and the spirit trims up its Temple with pure graces, with love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance, &c. Gal: 5.22, 23. Ephes. 5.9. The spirit garnished the Heavens with those greater and lesser Lights, Job 26.13. which fill this lower world with their glory: Its the spirit which reneweth the face of the earth, Psal: 104.30. and makes it beautiful, and its the spirit reneweth and garnisheth the soul, making it glorious and beautiful with all graces, Psal. 45.13. The Kings daughter is all glorious within; and the spirits Temple is no less glorious: If Solomon's Temple were called The holy and beautiful house, Isa. 64.11. much more may the Temple of the spirit be so called.

Seventhly, It being in man enables him to do many things, it strengthens him with might to do that which otherwise he could not do, Eph: 3.16. As

First, To discern between the things of men, and the things of God, between the things of Christ, and those of Antichrist, between true and counterfeit graces, 1 Cor. 2.15. He that is spiritual judgeth all things. He hath the spirit enabling him to make a difference, and to see the reality, beauty and excellency of some things above others: The High Priests, Scribes & Pharisees, saw no beauty in Christ that they should desire him, but the Apostles who had the spirit in them did, John 1.14. We beheld his glory, the glory as of the only begotten of the Father: and Paul saw so much in Christ, and the knowledge of him, That he counted all things but lasse for the excellency of the knowledge of Christ, Phil. 3.8.

Secondly, It enables them to pray spiritually, Rom. 8.26. The spirit helpeth our infirmities, for we know not what we should pray for as we ought. The spirit tells us what to pray for, and helps us to bring forth those Petitions it hath formed in us; Zech: 12.10. its called The spirit of supplication, because it teaches us what to supplicate God for, and assists us in supplicating. Both Paul and Jude exhorts those they write unto, To pray in the spirit, Ephes. 6.18. Jude 20. That is, in the strength and help of the spirit, not in their own strength.

Thirdly, It enables to stand in time of trouble, persecution and sufferings: The spirit prompts answers unto those that are questioned for truths sake, and helps them against all their opposers, see Mark 13.11. Matth: 10.19, 20. Luke 12.11, 12. When they were lead before Magistrates and Powers, they must take no thought before hand what to speak, nor premeditate, the spirit should help them, encourage, and uphold them, not an Angel, but the spirit; Acts 6.10. Stephen was so mightily assisted by the spirit, that his opposers, viz: the Libertines, Cyrenians, Alexandrians, and others were not able to withstand him.

Fourthly, It enables to bring forth good fruit. If there be no sap in a Vine, it will bear no fruit; if there be only our own sap, it will yield sour fruit; but if the sap of the spirit be there, then it will afford good fruit, special fruit, Acts 10.38. Christ being anointed with the holy spirit, and with power, he went about doing good; so the Apostles, Acts 1.8. Ye shall receive power after the holy spirit is come upon you, and ye shall be witnesses unto me, both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost parts of the earth. The spirit impowered them to walk up and down in the world, to preach the Gospel, convert souls, plant Churches, and to do them good; so did Paul, Rom. 15.19. Where the spirit is, it enables, and provokes unto good, John 7.38, 39.

Fifthly, The spirit enables men to keep the Word of God, and yield obedience unto it; 2 Tim. 1.14. That good thing which was committed unto thee, keep by the holy spirit which dwelleth in us. Timothy, saith Paul, thou hast that which is of great concernment committed to thy keeping, viz: the Gospel, the form of sound words, and thou hast a great helper to enable thee thereunto, even the spirit of God which dwells in thee; see therefore that thou keep it by the enabling power of the spirit, which helps not only to remember truth, but also to obey truth; for Peter assures us, That the believing Jews did obey the truth through the spirit; that is, through the assistance of the spirit: This is that which follows in the next words to be opened.

And cause you to walk in my statutes.

The Hebrew word for cause is 〈 in non-Latin alphabet 〉 faciam, I will make, effect, or bring to pass by the operation of that spirit I put into you, that you shall walk in my statutes. Vatablus renders it efficiam, which imports influence of power; David, Psal. 143.10. prays unto the Lord to teach him to do his will; and Psal. 119.35. he saith, Make me to go in the path of thy Commandments; both these the spirit being put into man performs, it teaches him to do the will of God, and causes him to go in the path of his Commandments.

To walk in God's statutes, implies several things.

First, The making of Godliness and Religion our chief work in this life: other things are to be done as inferior things, this is to be the principal, no work should be so minded as this; saith Joshua Chap. 24.15. As for me and my house, we will serve the Lord; that shall be our great and chief business in this world: He remembered what God had commended to him and all men, Deut. 6.6, 7, 8, 9. These words which I command thee this day, shall be in thine heart; and thou shalt teach them diligently unto thy Children, and shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up; and thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes, and thou shalt write them upon the posts of thine house, and upon thy gates. God would have us to be godly inwardly and outwardly, at home and abroad, night and day, and to make our families religious; and they are repeated again, Deut: 11.18, 19, 20. that so they might take the deeper impression upon the hearts of men. David looked at this work above all others, Psal. 119.97. O how I love thy Law! it is my meditation all the day. To be godly and religious was his principal care, that is the one thing necessary; and Solomon hath drawn it up into this conclusion, Fear God, and keep his Commandments, for this is the whole duty of man, Eccles: 12.13.

Secondly, Taking delight in the ways of God: His statutes, commands, and ways are grievous to men, naturally they walk not in them: When men walk in any way, they are delighted with and in that way; so here, walking in God's statutes notes delight, Psal: 119.14. I have rejoiced in the way of thy Testimonies, as much as in all riches. Some rejoice in fine houses, some in fertile Lands, some in great Flocks, some in Silver and Gold, but David rejoiced in the way of God's Testimonies, and as much as any of them, or all of them in their riches; he found more sweet in them, then they in their wealth, verse. 143. Thy Commandments are my delights: They were his chief, his satisfying, his sole and soul delights. It was meat and drink to Paul, to be doing the will and work of the Lord, Acts 20.24. as it was unto Christ, John 4.34.

Thirdly, It imports motion and progress; they should not stand still in contemplation, nor sit still in meditation, but they should proceed and go on in the ways of God, they should get nearer their journeys end, be daily more knowing, more holy, more gracious and godly. The Thessalonians faith did grow exceedingly, and their charity abounded, 2 Thess. 1.3. They walked from faith to faith, and from love to love. When Paul was converted, and brought into the way of Christ, he increased in spiritual strength, Acts 9.22. He reached forward, and pressed towards the mark, Phil: 3.13, 14. He put on mightily for to get the knowledge of Christ, and the power of his resurrection, and the fellowship of his sufferings; he did not only walk, but ran oft in the way of truth and godliness, 1 Cor. 9.26.

Fourthly, Walking in God's statutes, imports perseverance in them; they shall not apostatize and turn back from them, but continue in them. Of a wicked man destitute of God's Spirit, its said, He hath left off to be wise, and to do good, Psal. 36.1. But of a righteous man its said, He shall hold on in his way, Job 17.9. He knows he is in a safe and good way, a way that will recompense him fully at the end, whatever hardships or storms he meets withal, and therefore will neither sit still nor go back, he may be extra semitam sometimes, but never turning back again.

Ye shall keep my judgments and do them.

Statutes and Judgments are comprehensive words, and sometimes are used promiscuously, as hath formerly been shown in Chap: 18. and 5. but here they may be thus differenced, Statutes to signify the duties of the first Table, the things of God's worship and manner of the same, whether under the Law or Gospel; and Judgments, the duties of the second Table, matters of equity and justice between man and man.

The word for keep is 〈 in non-Latin alphabet 〉 , which imports keeping with care and diligence, they should not keep them in their houses or memories only, but they should keep them practically, they should do them.

First, Observe;

God's spirit differs from all other spirits.

Angels are spirits, souls of men are spirits, but these are below God's spirit; I will put my spirit. God's spirit is a spirit of holiness, Rom. 1.4. The power of the highest, Luke 1.35. A spirit of truth guiding into all truth, John 16.13. A spirit of grace, Zech: 12.10. The Oil of gladness, Heb: 1.9. The Comforter, John 14.16. A spirit of glory, 1 Pet. 4.14. A spirit, that is the Lord, Isa. 11.2. Ruach Jehovah, The spirit of Jehovah shall rest upon him. Whatever excellencies may be in souls or Angels, they are infinitely short of that that is in the spirit of God; Psal. 143.10. Thy spirit is good; that is, Thy spirit, O Lord, is transcendently good; my own spirit is naught, and all other spirits are nothing compared with thy spirit, that, and that only is good, good originally, good transcendently, good infinitely.

Secondly, Observe;

The putting in of the spirit into the sons of men, is a free act of God.

He doth it not upon the account of the Covenant of works, but by virtue of the Covenant of grace. This verse is a branch of the Covenant of grace, and agrees with that in Jerem. 31.33. I will put my law in their inward parts, and write it in their hearts; that God doth when he puts in his spirit, 2 Cor. 3.3. for the spirit being within, writes divine truths in the heart: Adam had the Law writ in his heart by the spirit, but not as it is written by the spirit in the hearts of Believer, who are under the new Covenant; the spirit writ the Law in Adams heart as Concreator with the Father and the Son, not by virtue of any Covenant; but Believers receive the spirit, and have the Law writ in them by virtue of Covenant; God hath covenanted to put his spirit in them, and they have the spirit from Christ and the Father; Christ purchased of the Father the mission of the spirit, therefore saith, He will send the Comforter unto them, John 16.7. And that he will pray the Father, and he shall send the Comforter unto them, John 14.16. So that Believers now have the spirit from God as a Father in Christ, from Christ as Head of the Church, and both these by virtue of the new Covenant; Adam had not the spirit so: and for those that had the spirit under the Law (for some had it as you may see, Psal. 51.11. Nehem: 9.20. Numb: 27.18. Hagg. 2.5.) they had it not by virtue of the Covenant of works, Do this and live; for none were able to keep the Law, but by virtue of the Covenant of grace; there was Gospel in the Law, yea, the whole Ceremonial Law was so: The Apostle tells us that the Galatians received not the spirit by the works of the Law, but by the hearing of faith, Gal. 3.2. And look how the Gentiles received the blessing of Abraham, viz. the spirit, which was through faith, and through Christ, verse. 14. so did the Jews likewise.

Neither Jews nor Gentiles do bring any preparations or qualifications towards the reception of the spirit; God gives his spirit freely where there are no such things: when men are in a state of sin and wickedness, the spirit is put in; first, its there, and then it works grace; before they have new hearts, new spirits, the stone be taken out of the heart, and there be an heart of flesh; the spirit is put in and acts, he finds not qualifications or dispositions, but brings them, works them. The Bees when they come to the Hive, find no wax, no honey there, but they bring the wax and honey; so the spirit, when it comes to men's hearts it finds no wax, no honey, no graces, nor gracious dispositions there, but brings them; when the spirit comes to regenerate and sanctify it finds nothing in men but darkness, unbelief, unholiness, and enmity, by which its no more defiled than an Angel by coming into the world which lies in wickedness, or the Sun shining upon a Dunghil; but when it comes to be an Inhabitant, a Comforter, a spirit of glory to rest upon a man, then it finds the heart prepared, and made meet for its entertainment and abode.

Thirdly, Observe;

The gift of the spirit is a great and excellent gift.

I will put, or give my spirit within you. The greatness and excellency of it appears in these following particulars:

First, Its the person of the spirit which is a fundamental mercy, and more considerable than all his gifts and graces which flow from him; the Tree is better than all the fruit, the Sun is of more worth than all his Beams.

Secondly, It is the procreator of all grace in the soul, Gal. 5.22. The fruit of the spirit is love, joy, peace, faith: Take but those four graces, & see how they are exalted; faith is styled precious, 2 Pet. 1.1. peace is said to pass all understanding, Phil. 4.7. joy to be glorious and unspeakable, 1 Pet. 1.8. and love is magnified by Paul above all gifts and other graces, 1 Cor. 13. What a gift then is the spirit which is the Parent, not only of these, but of all graces and all gifts, Ephes. 5.9. The fruit of the spirit it in all goodness.

Thirdly, It is the Conservator of all grace and good things in us: As God conserves the world which is his creature, so the spirit conserves grace which is its creature; the spirit as it gives being to all graces, so it preserves them in their beings and operations; It's the spirit which mortifies lusts, Rom. 8.13. And it is the spirit maintains graces, John 3.6. That which is born of the flesh is flesh; and that which is born of the spirit is spirit. As flesh brings forth flesh, so it maintains the same, and as the spirit brings forth spirit, so it maintains the same; each maintains their own off-springs. The spirit is the Nurse of all those graces it hath brought forth in the heart of any; 2 Cor. 4.13. its called The spirit of faith, not only because it creates faith in the heart, but keeps it there; so its called The spirit of grace, Zech. 12.10. not only because it works grace in men, but also because it keeps grace in them; hence those who are after the spirit, are said to mind the things of the spirit; their graces are maintained by the provision of the spirit.

Fourthly, The spirit is he who actuates and consummates our graces; the spirit doth not content itself to beget and preserve graces in men's hearts, but improves and perfects them; we and our graces would act very poorly, did not the