1. One-heartedness in Christians rejoiceth the Spirit of Christ, which is a Spirit of love, peace, union, and is grieved with what is opposite to them.

2. It greatly sweetens and contents the heart of man, when the will, affections, judgment, and conscience are friendly and united the right way. It is heaven in the soul (Romans 14:17; Luke 17:21).

3. It makes the communion one with another delightful and acceptable (Psalm 133:1).

4. It prevents all the evil which comes by divisions and contentions, which are great and many.

5. It invites others unto that way where it is found. It is a pleasant and comely thing to see brethren dwell in unity; men are affected with it, there is much beauty and mirth in the harmony of hearts.

6. It improves grace, and makes Christians thrive much; whereas jars, divisions, vain disputes, and wranglings, prejudice the lustre and growth of grace, if not the life.

7. It furthers their prayers; when men are all of one heart, there is much sweetness and strength in their prayers (Acts 4:24-31; Matthew 5:9.3, 24).

8. It is an honour to the Lord Christ, that Christians do agree; they are members of His body, and it is a disparagement to the Head to have the members fall out, rend and tear one another: this makes strangers speak and think evil of the way of Christ (John 13:35; l John 3:10).

9. Sympathy with each other. If there be one-heartedness among men, what is the burden and comfort of the one is the burden and comfort of the rest.

10. What evidence of being in the covenant of grace, if there be not union of the heart within itself, union of it to God and others? what satisfaction can a man have of his being in covenant with God? Here this one-heartedness is prefixed as the first thing we should look at; and so in Jeremiah 32:39.

11. It makes willing to do one for another. Things difficult become easy where love exists; and the ground of it is, The heart is where it loves, not where it lives.

I. HELPS TO UNITE OUR HEARTS.

1. Consider many things are darkly laid down in the Scriptures, and the scope of God and Christ therein is not to cause contention, difference, and censuring, but to unite us more strongly in those things which are clear, and to cause a forbearance of one another in things which are dark and doubtful (Philippians 3:15, 16).

2. Divine Providence hath ordered it so, that there should be difference and inequality in the naturals and spirituals of Christians, that so they may have a greater tendency and fitness for union. As in a ship, or house, all pieces of timber must not be of the same length, height, and breadth, but differing; that so they may fit their several places, and conduce to make up a more goodly fabric: so among men, some have great natural and spiritual abilities, some lower degrees of both, some lesser than they; and this is the will and wisdom of Divine Providence, so to dispense and dispose that all may fitly fall in together, and make the more glorious structures for heaven.

3. Seek the good one of another, and that indifferently. Selfishness and partiality undo and divide, they have private ends, ways, means, and move upon sinister respects; whereas if we had more self-denying, impartial, and public spirits, to mind the welfare of others, we should quickly attain to some good degree of this oneness of heart (1 Corinthians 10:24).

4. Lay aside the wisdom of the flesh, and exalt the wisdom of the Spirit.

5. Humility; where that is it draws the heart of God to it (Isaiah 57:15), God dwells with the humble spirit; and surely it will gain the hearts of men to it. Proverbs 29:23, "A man's pride shall bring him low! "it will make God and man against him;" but honour shall uphold the humble in spirit,!' both God and man will support, speak well of, do good to and close with him.

6. Consider we are brethren, called and pressed unto peace and mutual agreement in the Gospel.

II. PRESERVATIVES OF ONE-HEARTEDNESS.

1. Look much at the gifts, graces, and excellencies which are in others, not at their weaknesses and imperfections; let the bright side of the cloud be in your eyes, not the black side; and this will keep your hearts united.

2. Lay aside all provoking, dividing names, terms, and speeches. If we would have our hearts kept in firm union, we must use soft tongues and gentle words (Proverbs 15:1; Proverbs 12:25).

3. Ever make the best construction of men's words and actions; that will preserve peace and oneness of heart.

4. Get much love and exercise it; that makes hearts one, and preserves them being one. Christ measures men by their love; and no marvel, love is the fulfilling of the law (Galatians 5:14); and if we serve one another by love and fulfil the law, where can the breach be made, how can the offence come in?

5. Be willing to learn one of another; that will endear our hearts each to other, and keep them in oneness.

6. See God's presence and nearness to us; that is a means to preserve us in a one-hearted condition. When the Master is present the servants are quiet, and keep so.

III. INDUCEMENTS TO ONE-HEARTEDNESS.

I. That great apostle Paul saith to the Ephesians (Ephesians 4:3-6), "Endeavour to keep the unity of the Spirit": and why? "There is one body, one Spirit, one hope, one Lord, one faith, one baptism, one God and Father of all."

2. Christ hath taken our nature upon Him; and as to unite man and God together, so to unite man and man together in Himself: hence, Galatians 3:28, "Ye are all one in Christ Jesus"; and Romans 8:17, "Joint heirs with Christ"; and Ephesians 2:6, said to "sit together in heavenly places in Christ Jesus." This should move us to live and love as those who have such high privileges by Christ.

3. If you love them who are of your own opinion only, and love you, what do you more than others, than Pharisees, than publicans? (Matthew 5:46). Why can you not love men who have the same graces with you, as well as those who have the same opinions with you?

4. It is the fulfilling of a prophecy (Isaiah 11:6-9).

5. Consider what oneness of spirit is amongst the enemies of God.

(W. Greenhill, M. A.)

I. WHAT IS IMPLIED IN THIS BLESSING.

1. When God promises to give His people one heart, it supposes that their heart was previously divided among other objects, and neither devoted to Himself nor united to one another.

2. Or if there he any sort of affection for what is good, yet the heart of a sinner is still divided, and so shall it be found faulty (Hosea 10:2). It is divided between God and Mammon, sin and holiness; between the trifles and vanities of this world, and the blessedness of the next. Hence the lives of sinners are full of inconsistencies and contradictions, running into opposite extremes, and becoming every thing by turns.

II. THE IMPORT OF THE PROMISE ITSELF.

1. They are of one mind as to the Object of their supreme affections, and the way of acceptance with Him.

2. They are of one heart as to their relation and union to one another. Their outward circumstances and inward dispositions, their mental abilities and spiritual acquirements may be very different; some rich and some poor, some weak and ignorant, others wise and intelligent, some babes in Christ, and others young men and fathers; yet they are of one heart and one soul as to the great objects of the Christian faith.

3. This oneness is the fruit of Christ's death; for He died that He might gather in one the children of God that are scattered abroad. It also arises from His intercession; I pray, says He, that they all may be one, as Thou Father art in Me and I in Thee, that they also may be one in us; that the world may believe that Thou hast sent Me. It is likewise the proper and distinguishing badge of discipleship! By this shall all men know that ye are My disciples, says Jesus, if ye love one another.

4. The oneness of heart promised in the text may further be distinguished —(1) From a double or divided heart. Some men's affections and desires are scattered amongst a multitude of different objects; but the heart of a Christian is in this respect undivided. All the powers and faculties of his soul go one may, tending towards one object. This one thing I do, says Paul.(2) This oneness of heart may be opposed to every species of guile and hypocrisy.(3) It is opposed to a doubtful and undecided state of mind.(4) It stands opposed to a fickle and inconstant heart. A man of a gracious disposition will appear for God when he himself is neglected and forgotten; and for religion, when it is most derided and opposed. He has lift up his hand to God, and he will not go back.

III. THE ORIGIN OF THIS BLESSING.

1. This blessing is everywhere ascribed to God in the Scriptures, not only incidentally and by implication, but in plain and direct terms (1 Chronicles 29:19; Psalm 51:10; Ezekiel 36:26).

2. It appears from the nature of the change itself. It is called a creation, a resurrection; and requires an exertion of the same almighty power as was manifested in the former of these events, and such as will be displayed in the latter.

3. The former state and character of those on whom the blessing is bestowed. They were careless and inattentive; they neither saw their need of it, nor were inclined to seek after it. They were weak and impotent; sin had robbed them of their innocence, and also of their strength. They were stubborn and obstinate; so far from being co-workers with God, they resisted His operations, and were utterly averse to His gracious designs. They were not only estranged, but alienated from the life of God, through the ignorance that was in them, by reason of the hardness of their hearts.

(B. Beddome, M. A.)

2. Regeneration is a change wrought of God in man's heart; conversion is a change wrought by the man himself in his own life. Hence the man is turned, and turns himself; the engine is reversed, and reverses itself. These two great truths, rather two sides of one truth, should be held distinct and in their proper relation. In nature are things whose workmanship surpasses the workmanship of the highest human genius. Nature everywhere surpasses art. Surely among the masterpieces which come from God's hand is His work wherein a man becomes a new creature in Christ Jesus. "We are His workmanship, created in Christ Jesus unto God's works, which God hath before ordained that we should walk in them."

3. Regeneration is the only sure basis of a genuine conversion. Reformation, without regeneration, is possible. Reformation is not religion; a moral life is not necessarily a religious life. A religious life is something additional to the highest moral life — beautifies, adorns, glorifies it; does infinitely more, gives it a surer basis on which to rest. A godly life, a spiritual-mindedness, a joy and delight in God's service, must have back of it a change of heart. A religious life, without regeneration, is perhaps the heaviest and most galling yoke ever worn by man. Regeneration and conversion stand to each other as cause and effect, and we must not reverse the order. We need heart back of life; regeneration back of conversion. "If you have not known yourself a sinner, you cannot know Christ as a Saviour. Some are preaching up nowadays a dry-eyed faith, and men seem to jump into assurance as if there were no new birth, no conviction for sin, no repentance." There is great need for the fundamentals in religious experience and conviction and life.

4. Regeneration and conversion together characterise a people who are God's people. "They shall be My people, and I will be their God." God's people here; and God is their God now. This interior life springs from union with Him, and finds expression and correspondence in their outer life. Good in the heart and in the life: regenerated and converted; spiritual and religious; walking in God's statutes, keeping God's ordinances and doing them, because of what God has done within; working out, because God is working within. Such are God's people, each a coin bearing this double superscription. These are God's people now, but infinitely and gloriously hereafter.

(J. M. Frost.)

II. Our next inquiry is, supposing this most desirable change to be amply provided for, under the blessed government of God, WHETHER IT MAY BE EXPECTED TO BE INSTANTANEOUS AND ENTIRE. Reason and analogy, then, are decidedly against such an expectation. So far as we know, all ameliorating processes are, of necessity, gradual and slow. And there is nothing in Scripture or in experience to show that the moral benefits of Christianity, either in the case of nations or individuals, are dispensed by any other law. In looking for a changed man, then, we must not be looking for a faultless and perfect man; and in seeking for evidence that there is a reality in the moral change sometimes wrought by the influence of the Bible, we are not to look for a change which leaves no room for further amendment.

III. What then? it may be asked — IS THIS CHANGE SUPERFICIAL, APPARENT, EXTERNAL ONLY? A change from being notoriously vicious and bad, to being outwardly strict and exemplary; from living in the indulgence of personal and social vices, to a most pure and blameless moral deportment? This question is easily answered by another: does a change of outward deportment necessarily involve a change of the inward feelings and motives of the heart?

IV. This brings us to a nearer inspection of the real nature of a change of heart. And, to make the point more abundantly clear and convincing, SOME OF THE DISORDERS OF OUR MORAL NATURES WILL BE RECOUNTED, both as it regards ourselves, our fellow creatures, and our moral Governor, and then the inquiry will be, whether the Gospel of our Lord Jesus Christ contains the moral power of correcting these disorders; or, in other words, of changing our hearts in these several respects.

1. I am persuaded that it is but too apparent to every one of you, that your impatience, irritability, pride, and passion miserably impair and prevent your own happiness. In other words, that every man is his own worst enemy — far the worst.

2. Are the inward feelings of our hearts towards our neighbours any better or more under control, than those which have respect to our own immediate personal happiness? Are there, amongst us, no unholy strifes and emulations; no envious or slanderous thoughts; no coverings and hatreds; no feelings of malice or revenge?

3. But the true secret of all the other faults and disorders of our moral natures evidently lies in our not having right feelings toward God, our most holy and rightful moral Governor. Here, therefore, it is that the inconceivable force of the Bible motives is brought to bear. This is the mountainous difficulty which Jesus Christ came to remedy and remove. Here it is that God places His healing touch; or rather, manifests His new creating power. The heart has new and right feelings implanted in it towards God, and towards His Son Jesus Christ, through faith in His name, and by the power of the Holy Ghost.

V. The only point which remains to be discussed is, WHETHER THERE IS REMARKABLE FITNESS IN BIBLE CONSIDERATIONS TO PRODUCE THESE GREAT AND MOST DESIRABLE CHANGES. That there is might have been inferred from the benevolent design of the Gospel, and from considering who is its Author; it being self-evident that our Moral Governor would not have provided a religion for a race of beings alienated from Him, without infusing into it a power to restore them to His service and His favour. And the same result comes to us abundantly attested by observation: exceedingly bad men have been made radically better by the Gospel, but never by any other religion; never by any other moral influence.

(H. B. Smith, D. D.)

1. In regard of the matter of it, when it hath new materials; as when a man builds an house new out of the ground.

2. In regard of the inward form and species of it; as when I turn my gown into a coat.

3. In regard of the outward form and fashion of it; as when a man breaks an old bowl, and casts it into a new fashion, there is the same substance as before, but there is a new figure, a new face set upon it.And so it is to be taken here. God will renew the spirit of His people, by putting new qualities into their souls. Secondly, the Author of this change is God, — "I will put a new spirit," etc. That is, I will bestow upon you new graces, new qualities, that whereas you are naturally void of all goodness, hating Me, and being hated of Me, etc., I will put such a new frame of soul into you that you shall love Me, and one another spiritually. And how will He do this for them? not by extracting good qualities out of them, as if they were seminally and potentially there before, but He will infuse and pour the same into them anew. The words thus explained, we pass on to the point: that whosoever will be soundly assured that he belongs to the new Covenant, he must have a new heart, a new spirit; he must be a new man.

1. Necessary it is, first, in a double respect.(1) In regard of precept; Make you a new heart and a new spirit (Ezekiel 18:31). And again, Be you transformed by the renewing of your minds (Romans 12:2); put off, concerning the former conversation, the old man which is corrupt, etc. (Ephesians 4:22). And be renewed in the spirit of y our minds (Colossians 3:10). In all these places He lays this upon us as a charge.(2) It is necessary, as will appear if you consider it as a means conducing to our main end. To be renewed is the way to the new Jerusalem. You see how God hath smitten a new covenant with you, put you under a new governor, given you right into a new city, to the which He hath set this new way, so that whosoever treads the way thither, he must be a new creature (John 3:5). Secondly, it is possible too. True it is that man cannot make himself a new heart; but it is true also, that although he concur not as a cause or agent in this work, yet must he concur as a subject capable of being renewed; for whosoever is capable of reason, the same is also capable of grace (for what is grace but reason perfected and elevated); and though man be unable to renew himself, yet dealeth he with One that both is able and hath also undertaken to do it for him. He that could make man at first, can with the same ease remake him again; He that could call light out of darkness, can shine in man's heart to give the light of the knowledge of the glory of God in the face of Jesus Christ. For as there are no bounds set to God's essence, so neither to His power. And as He is able to do this for His people, so is He no less willing to do it; for He hath said it, He hath sworn it, He hath sealed it (as you have heard), and therefore, sure He will not eat His word, go from His seal, be forsworn. So that it is possible. Thirdly, it is commodious too; for it brings along with it —

1. Honour.

2. Comfort.For the first, it is the glory of the creature to be renewed and sanctified; then the creature comes first to be glorious, when it is made new. There is nothing in the world (saith that Greek father) so beautiful as the new creature. Man by nature is deformed, ugly, the image of God being utterly defaced in him.

2. As it is honourable, so it is comfortable to be a new man. indeed, what can comfort us if we be not so? There be some things that deceive the world, under the name of a new spirit.These are, first, Civility. A new nature is another thing than civil honesty. Secondly, Formality is another counterfeit of this new spirit. Formality is but a picture of true goodness, it reforms only the outward man; but this new nature, the inward. It is a liveless thing.

1. A new spirit is universal, it goes through the whole man, leavens the whole lump; but in the hypocrite, that which he hath is private and particular to certain faculties of his soul; as conviction is restrained to his understanding, illumination to his judgment, restraint to his will, etc. But now this new grace is common to all the powers of the soul; it is not like a little spring, that takes beginning in some piece of ground, and ends in the same; but like the great ocean that compasseth about the whole world, and receiveth divers names according to the several places that it washes and salutes. As it dwelleth in the head, it is called wisdom; as in the memory, faithfulness; as in the conscience, tenderness; as in the will, subjection; as in the affections, it is termed order; as in the outward man, new obedience: so it receives divers appellations according to the diverse parts and powers that it affecteth. And as it is universal for the subject, so for the object too; for it is set against all sin, and resolves upon the doing of all duty according to its light.

2. As it is universal, so it is alterative too; it amends not the outside only, but seeks into the inward man, and alters that.

3. It is humbling. It makes a man thankful to God, merciful to men, and more basely to think of himself than of any other.

4. It is diffusive and spreading. A new man would have all the world new, and go to heaven as well as himself. On the other side, an old man may have much light in his head, but little love in his heart. This new spirit works in a man a new conversation, a new life, new projects, new ends, new endeavours, etc. Now examine whether you are new or not? What if we be? and what if we be not? If you be not, then labour to get a new heart; old things we are all ashamed of. An old scull, an old rotten coat, we are ashamed to be seen in it; oh, we are not an old inside, an old corrupt heart, this is worse than all the rest. We naturally all affect novelties, and by our good wills we would have new houses, new diet, new fashions, new everything. And shall we then content ourselves with an old rotten heart?

(R. Harris, B. D.)

II. NOR IS IT EFFECTED BY THE HEART ITSELF. "That which is born of the flesh is flesh." "They that are after the flesh, do mind the things of the flesh." "To be carnally minded is death." But it may still be said, that our affections may be changed and renewed by our volitions or determinations. But is it not true, that the volitions have no direct control over the affections? that the affections control the volitions? Of what use, then, are determinations and purposes to control and renovate the heart?

III. THE RENOVATION OF THE HEART IS EFFECTED BY THE IMMEDIATE POWER OF GOD. This is manifest from the declarations of the Scriptures. Our regeneration is not of blood, "nor of the will of the flesh, nor of the will of man, but of God." Christ said, "No man can come unto Me, except the Father which hath sent Me draw him." "It is written in the prophets, And they shall be all taught of God. Every man, therefore, that hath heard and hath learned of the Father, cometh unto Me." What, then, is it for God to draw an individual, according to this passage? It must relate to an operation which infallibly brings every subject of it to Christ; and wherein can this drawing differ from the others except by the immediate action of the Holy Spirit in renovating the heart? This meaning will manifestly accord with the passage in the prophet from which it is taken. In speaking of the prosperity of Zion, he says: "And all thy children shall be taught of the Lord, and great shall be the peace of thy children." "In righteousness shalt thou be established." The drawing here mentioned is something entirely beyond the instruction of the Scriptures, or the convincing operation of the Holy Spirit; and brings all its subjects to Christ. What can this be but an immediate exercise of Divine power?

1. Those who undergo this change are said to be born again. As being born constitutes an individual a member of the family of man, by nature; so to be born again is requisite to constitute him a member of the spiritual family of Christ. An effect is produced in him, creating him anew unto good works; but of the manner in which this effect is produced, he knows no more than of the chambers from which the winds issue, or the abodes in which they lodge.

2. Those who undergo this change are described as "created in Christ Jesus unto good works." The child of God is said to be a "new man, which, after God, is created in righteousness and true holiness."

3. The renovation of the heart is illustrated by the resurrection of the dead.

(J. Foot, D. D.)

(S. Charnock.)

(F. B. Meyer, B. A.)

(A. Maclaren.)

II. WHAT IS MEANT BY A STONY HEIST? This implieth two things —

1. A quality, hardness. That is hard (in a natural sense) that yields not to any impression or natural agent, that will not yield under your hand, but makes head and resistance. In a spiritual sense, the heart is said to be hard when it yields not to the persuasion of a moral agent, that refuseth to be wrought upon when God deals with it either by Himself or by an instrument.

2. The degree of this hardness; it is hard even unto stoniness, which implieth two things — First, a non-yieldance to goodness. Secondly, a stiff resistance; as in hard wood, that, when a man comes to cleave it, will not yield to the stroke, but returns the edge of your tool upon yourself. So when one beats upon a hard stone, upon a flint or adamant, there is no yieldance, but the weapon recoils upon a man with a great deal of indignation, as it were. So, then, you see what is meant by hard, and what by stony. A heart of stone, then, is nothing else but an untractable heart, an untamed heart, a heart disposed to resist, not disposed to yield.

III. FOR THE KINDS OF IT. There is first a natural hardness, common to all the sons and daughters of Adam. This we bring into the world with us; for we are all born with a stone in our hearts, it is our natural temper to be hard. Secondly, a contracted hardness; contracted, I say, by much practice and in long time, and do obstinate themselves by continuance in sin.

IV. THE SIGNS OF THIS HARDNESS are of two sorts — First, negative; secondly, positive. The negative signs are — First, unteachableness; secondly, unsensibleness; thirdly, inflexibleness. For the first, man is naturally untractable to any spiritual good thing. Secondly, as he is unteachable, so he is insensible, and that argues a deal of hardness, as is to be seen in a stone, smite it while you will, beat it as long as you can stand over it, it complains not; lay a mountain upon it, it never groans or cries, and grind it to powder, out of the pressure: and so it is with an unregenerate man, let a mountain of sin, let a world of guilt lie upon his soul, he feels it not, he groans not under it; sin is in him, as an element in its own place, and so weighs not with him, — he sleeps, he eats, he drinks, he laughs and enjoys himself, as if the matter were nothing; so he goes merrily to execution, and dreads no danger, no more than if he were as much reconciled to God as any man living. A third sign of a stony heart is inflexibleness. A stone cannot bend; break it you may, bend it you cannot; and so it fares with him that is of a stony heart, he will not bend or bow to God. Let God say or do whatever He can that is fit to be done to a reasonable creature, he is no whit moved therewith. These now are the negative notes of a stony heart. The positive follow, and they are these — First, stiffness and wilfulness in opinion. A stone will continue still like itself, talk while you will to it; and so those that have a stone in their hearts will needs hold fast their own conclusions. Secondly, obstinacy and settledness in evil practices, when men shall be of their humour, who answered the prophet peremptorily: The word that thou speakest unto us in the name of the Lord, we will not do it. Thirdly, a gainsaying and contradicting spirit; such as was in the Pharisees.

(R. Harris, B. D.)

2. Natural softness is usually uniform, that is, it ordinarily worketh after one manner, is easily wrought to one thing as well as another. Bring him to a sermon, if it be well set on, and delivered with power, he will seem greatly affected therewith, even to the shedding of tears sometimes; take him at another time to a play, let him see a tragedy well acted, and he will be as ready to weep there too, as he was before at God's house. In short, you may draw him any way, though usually he is more inclinable to that which is evil than to that which is good, as we see in the said Rehoboam. On the other side, spiritual softness makes a man tractable and malleable only in that that's good. Bring an argument to move him to any goodness, it sways him straight: but in case a motion be set on foot to that which is evil, you shall find him most stiff against it, most resolute and peremptory. In a word, no man is so easily wrought upon by a good motion as he that is soft-hearted; no man is so hard to yield to sin, to be drawn to wickedness, as he. The second sort of softness is that we call moral, and this is somewhat more than natural softness. In some people, breeding and education doth very much to the mollifying of their dispositions; conversement with the heathen sages, and much reading of their moral writings, may somewhat alter a man, and make him better. It civiliseth a man, and makes him tame and tractable. First, moral softness seldom pierceth to the heart, it goes not deep enough; it oils the face, and smoothes the outside only, it barbs and shaves over sin, but doth not pluck it up by the roots, and make an utter riddance of it. This civil softness is like a ripe plum, smooth and soft on the outside, but open it and you shall find a stone within, etc. Second, this moral softness hath respect to man principally; indeed, it goes no higher lightly than man, being wondrous stiff to motions that come from heaven: it stands more upon compliments and civilities toward men than it doth on duties to God. The third kind of softness we call a legal softness; this is somewhat more than the two former: and it is when the apprehension of God's dreadful judgments threatened or executed doth break the spirit of a man, melts him with an inward fire, fills him with fears and terrors, etc. The difference of this from spiritual softness is this — First, legal softness is involuntary; he suffers, indeed, he is smitten and wounded, but it is against his will, he doth not wound himself: he hath some kind of fears in his heart, and legal terrors, but he would fain cast them off if he knew how. In a word, he is merely passive in his softness. Contrarily, he that is spiritually softened is an agent in the work; he reacheth after softness, he labours it all he can, he prays for it, he is glad and thankful if he can any way come by it and obtain it, yea, though it cost him some crosses and losses in his outward estate. Secondly, legal terrors break the heart indeed, but do not soften it; the hardness remains still, nevertheless, as it doth in a stone that is broken all to shivers, and yet the hardness is not taken off, but dispersed rather into the several parcels of it.

1. What this evangelical softness is.

2. What's the seat of it.

3. What are the causes of it.For the first of these: softness, as it here stands in opposition to an hard and stony heart, is nothing else but a gracious frame of man's heart, whereby it is easily wrought upon by God, and is apt to work that which is good. So that by this description of softness it appears to be double —

(1)Passive, when the heart is apt to be wrought upon to any good motion.

(2)Active, when it puts forth itself freely, and is apt to set itself a work on that which is good.Next, the seat of this softness is the whole man; it is true, if we speak of the chief throne of this grace, it sits eminently in the will, but not only, the whole man is the seat of spiritual softness; the understanding is made apt thereby to conceive of that that's good: the will is ready to sit down by it, and rest in it; the conscience, being checked for the neglect or abuse of it, will check us for the same; the affections will easily turn and stop, and the outward members will concur obediently, as men speak. Now for the causes of this softness: the efficient, you see, is God Himself. "I will take the stony heart out of their flesh, and give them an heart of flesh," it is His work alone. He undertakes it here in our text, and the same you may read, chap. Ezekiel 36. And He performs it too in the conversion of His children; see it in a few instances. Manasseh had sanguined and flesht himself in blood. And yet even this man, thus far gone in sin, the Lord softens him by sending him captive into a far country, casting him into cold irons, etc.; so that he humbled himself greatly before the God of his fathers, who made him of a lion to become a lamb, as profitable now, as before he was mischievous. The like you may see in Paul. Such a change doth the Lord make in His people when He takes in hand to convert them. Neither doth He thus soften them only at the first, but when they stand in need of a second conversion upon some particular out-let and out-stray, — as you may see in David, who grew miserably hardened upon his fall into adultery, dissimulation, and murder, but God so wrought him afterwards that he became more soft and tender-hearted then ever he had been before. You have seen who is the efficient cause of this spiritual softness, God alone. Now for the matter of it; it is habitual grace infused into a man's soul from above. Saint James calls it the wisdom from above (chap. James 3:17); and tells us further, that it is first pure, then peaceable, gentle and easy to be entreated, full of mercy and good fruits, etc. In a word, God infuseth into the hearts of His people such grace as maketh them gentle, pliable, and malleable every way. For the formal cause or manner how the Lord softens His people, it is thus —

1. He takes the stone out of their flesh, and then bestows on them an heart of flesh.

2. He not only gives them reasons to persuade them from their natural and habitual hardness, but mightily works softness in their hearts: the power of God is exercised in this business, He puts to His hand as well as His mouth for the effecting of it. Lastly, for the final cause or end, wherefore the Lord thus softens the hearts of His people, it is laid down in the 20th verse of this chapter, that they may walk in His statutes, and keep Thy ordinances and do them; that they may comply with Him, and so they may be His people, and He may be their God; He hereby brings His people home to Himself, takes off the devil's brand, and claps on His own, even that Image of His consisting in holiness and righteousness, and so conforms them to His Son Christ that He may be the first-born among many brethren. This is the general end why God softens His people, as hath been said in their first conversion.In particular, the ends are —

1. To make them capable of the good He intends them to do, which till then they are not. To what end should a man sow good seed, if the ground be not softened first, if it be not torn up by the plough, and so made fit to receive it? or to what purpose should one go about to set a stamp on wax that is not softened and tempered that it may take impression? So here, man's heart must be first ploughed, thawed, melted, made soft before the seed of God's grace be cast into it: for till then the Word cannot have any sound or settled impression thereupon. Secondly, God softens the hearts of His people, to make them thereby active in that which is good when man's heart is once grown hard and crusted over, as it were, it is quickly off from all holy performances, as every Christian knows by daily experience. This serves first for examination. Is this the estate of everyone that hath right to the new covenant, that he hath a soft and tender heart? then let every man reflect upon himself, and make trial of his own heart, whether it be a hard heart or a soft heart, whether it be made of a rock or of flesh? For if a man's heart be hard in extremity, so as that he is yet under the power of hard, ness, it is certain that Satan hath set his mark upon that man for his own, for he writes all his marks and sets all his names in stone, and makes those whom he hath in possession of a rocky disposition.

(R. Harris, B. D.)

     5779   advice

Ezekiel 11:1-12

     4478   meat

Ezekiel 11:2-3

     5817   conspiracies

Ezekiel 11:2-4

     5780   advisers

A Mystery! Saints Sorrowing and Jesus Glad!
Jesus is talking of the death of His friend, let us listen to His words; perhaps we may find the key to His actions in the words of His lips. How surprising! He does not say, "I regret that I have tarried so long." He does not say, "I ought to have hastened, but even now it is not too late." Hear, and marvel! Wonder of wonders, He says, "I am glad that I was not there." Glad! the word is out of place? Lazarus, by this time, stinketh in his tomb,and here is the Saviour glad! Martha and Mary are weeping …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 10: 1864

The Outpouring of the Holy Spirit.
"The Holy Spirit was not yet given because that Jesus was not yet glorified."--John vii. 39. We have come to the most difficult part in the discussion of the work of the Holy Spirit, viz., the outpouring of the Holy Spirit on the tenth day after the ascension. In the treatment of this subject it is not our aim to create a new interest in the celebration of Pentecost. We consider this almost impossible. Man's nature is too unspiritual for this. But we shall reverently endeavor to give a clearer insight …
Abraham Kuyper—The Work of the Holy Spirit

Covenanting Enforced by the Grant of Covenant Signs and Seals.
To declare emphatically that the people of God are a covenant people, various signs were in sovereignty vouchsafed. The lights in the firmament of heaven were appointed to be for signs, affording direction to the mariner, the husbandman, and others. Miracles wrought on memorable occasions, were constituted signs or tokens of God's universal government. The gracious grant of covenant signs was made in order to proclaim the truth of the existence of God's covenant with his people, to urge the performance …
John Cunningham—The Ordinance of Covenanting

An Appendix to the Beatitudes
His commandments are not grievous 1 John 5:3 You have seen what Christ calls for poverty of spirit, pureness of heart, meekness, mercifulness, cheerfulness in suffering persecution, etc. Now that none may hesitate or be troubled at these commands of Christ, I thought good (as a closure to the former discourse) to take off the surmises and prejudices in men's spirits by this sweet, mollifying Scripture, His commandments are not grievous.' The censuring world objects against religion that it is difficult …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Blasphemous Accusations of the Jews.
(Galilee.) ^A Matt. XII. 22-37; ^B Mark III. 19-30; ^C Luke XI. 14-23. ^b 19 And he cometh into a house. [Whose house is not stated.] 20 And the multitude cometh together again [as on a previous occasion--Mark ii. 1], so that they could not so much as eat bread. [They could not sit down to a regular meal. A wonderful picture of the intense importunity of people and the corresponding eagerness of Jesus, who was as willing to do as they were to have done.] 21 And when his friends heard it, they went …
J. W. McGarvey—The Four-Fold Gospel

Ezekiel
To a modern taste, Ezekiel does not appeal anything like so powerfully as Isaiah or Jeremiah. He has neither the majesty of the one nor the tenderness and passion of the other. There is much in him that is fantastic, and much that is ritualistic. His imaginations border sometimes on the grotesque and sometimes on the mechanical. Yet he is a historical figure of the first importance; it was very largely from him that Judaism received the ecclesiastical impulse by which for centuries it was powerfully …
John Edgar McFadyen—Introduction to the Old Testament