Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	according_a	new_a	zion_n	21	3	8.7549	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85667	An exposition continued upon the sixt, seventh, eighth, ninth, tenth, eleventh, twelfth, and thirteenth chapters of the prophet Ezekiel, with useful observations thereupon. Delivered in severall lectures in London, By William Greenhill.	Greenhill, William, 1591-1671.	1649 (1649)	Wing G1854; Thomason E577_1; ESTC R206361	436,404	591

corruption of nature Ephesians 2.3 Fulfilling the desires of the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wills of the flesh Paul acknowledgeth nothing to be in the wills of men naturally but fleshly corruption and whatsoever that put them upon that they did and with delight fulfilling the wills of the flesh but when this new spirit comes it alters the will breakes the principle of stubbornnesse in it purges the pollution and corruption out of it and makes it plyable unto the will of God Ezek. 36.27 I will put my spirit within you and cause you to walke in my Statutes Gods spirit will so alter our spirits so transforme and renew them that they shall be inclined to and carryed on in the obeying of Divine Statutes Before they went on in the wayes of sin with strength constancy and delight now they move with new strength constancy and delight in that which is good this new spirit bowes the will to the Law of righteousnesse so that it obeys and commands well 3. The affections are renewed Ezek. 36.26 A new heart also will I give you That is your affections which are now corrupt and inordinate shall be changed and regulated they shall of sinfull be made holy of earthly be made heavenly of unrighteous become righteous Ephes 5.9 The fruit of the spirit is in all goodnesse righteousnesse and truth When the spirit of Christ comes and makes our spirits new there is truth for the understanding goodnesse for the will and righteousnesse for the affections and Gal. 5.22 23. the fruits of the spirit referre most to the affections as Love joy long-suffering gentlenesse meeknesse temperance Now the old affections and lusts of the flesh are crucified Gal. 5.24 and the new affections are set on things above Col. 3.2 4. The conscience is renewed before it s defiled and acts according to that false or dimme light is in the understanding but when this new spirit comes in the conscience is awakened purged and acts upon Divine grounds Heb. 10.22 Having our hearts sprinkled from an evill conscience the holy Ghost like water which washeth away the filth of the body cleanseth the conscience from the blindnesse impurity and deadnesse which are in it so that it being indued with new qualities becomes a pure 2 Tim. 1.3 and good conscience 1 Tim. 1.5 and acts new not in a naturall but sanct●fied manner 5. The memory is renued and made able to reteine good things before like a Streiner it lets the Milke goe and kept the haires and draffe like a Boulter it let the fine flower goe and keepes the bran but having a new quality in it its retentive of good 1 Cor. 15.2 Yee are saved by the Gospell if you keep in mem●●y what I have Preached they had memories in●bled to doe it many a poore soule that is converted when it comes to practice remember truths better then those of able memories These renewing and refining qualities make up the new man and here are cal'd a new spirit Spirit 1. Because they are from the spirit that is the authour of them John 3.6 That which is borne of the spirit is spirit It hath the qualities and graces of the spirit the spirit begets its owne likenesse in the soule as a Father doth in the body 2. In opposition to the flesh these new qualities are contrary to those of corrupt nature which the Scripture calls Flesh and therefore fitly cal'd Spirit Gal. 5.17 The flesh lusteth against the spirit and the spirit against the flesh 3. For that they make us spirituall they have such operations in us and honours us with such a denomination 1 Cor. 2.15 He that is spirituall judgeth all things 4. Because they are chiefly seated in the most spirituall part of a man the soule and faculties of it are the subject thereof New 1. In opposition to the old corruptions were in man before which the Scripture cals the Old man Ephes 5.22 Put off the old man which is corrupt And Vers 23. Be renewed in the spirit of the mind and put on that new man which after God is created in righteousnesse and true holinesse Here it s called the new man which is the same with the new spirit in oppoisition to the old man 2 For that it comes a new way into man had not Adam sinned we should not have needed such Ordinances as now we have to worke this new spirit in us it s not by generation but regeneration it s not from nature art afflictions Ordinances but the spirit in Ordinances 3. Because it s wrought anew in us no man hath ought of this new spirit in him naturally but an old and contrary spirit Rom. 8.7 The wisedome of the flesh is enmity to God This is totally new wrought and therefore is called a Creation Ephes 4.24 4. From the effect it makes us new 2 Cor. 5.17 If any man be in Christ he is a new creature 1 Pet 2.2 These indued with this new spirit are cald new borne babes 5. Because it s ever vigorous fresh and lively not decaying so I finde the words new interpreted by a late Divine and apply'd to the new man and he thinks the new Heavens and the new Earth spoken of Mr. Balls in his Covenant of grace p. 195. Isa 65.17.66.22 Rev. 21.1 Whatsoever is meant by them that the title new seemes to import the admirable excellencie and continuance thereof never to alter or decay but to remaine before the Lord. Quest Whether was this promise fullfilled among the Jewes or in times of the Gospell Answ Many of the Fathers refer the fullfilling of it unto the times of the Gospell but it being primarily made unto the Jewes we have just cause to thinke that it was in part fullfilled amongst them after their returne from Babylon so gracious a promise beeing given out by God made knowne by Ezekiel it s not likely they would neglect having bin so soarly afflicted in Babylon but would improve and presse the Lord for the accompl●shment of it and without dispute many of them had this new spirit for after they came againe to Jerusalem they had such a hatred of Idols and love to truth that they stood out to death for the law and religion of their God as it recorded in the Maccabee Quest 2. Whither is this new Spirit given or wrought all at once Answ This new spirit consists in those new qualities which are put into man and the severall qualities are wrought in at once but they are wrought up by degrees A man hath all graces at once in semine radice habitu and this grace is call'd The Law in the minde Rom. 7.22 the Law written in the heart Hebr. 8.10 The Divine nature 2 Pet. 1.4 Christ formed in us Gal. 4.19 The inward man Rom. 7.23 Seed 1 Joh. 3 9. Now this seed this inward man this Christ this Divine nature are growing this law receives addition 2 Pet. 3.18 Grow in grace and in the knowledge of our

hee told men in his preaching of the particular things they did It 's the Spirit helps in studying and in preaching The Spirit convinces the world of sinne John 16.9 and the Ministers of the sins of the world that so they may abhor those sinnes and denounce the judgements of God against them 4. Wicked men are wise and take their advantages to promote their superstitions they set their Images of Jealousie at the Inner gate Northward that way was the greatest concourse of people and so the advantage great for their worshipping of or before this Image Men are wise to doe evill Jer. 4.22 They set up Altars in all the streets to Jerusalem to burne incense to Baal that shamefull thing Jer. 11.13 They could not suffer any street to be without an Altar they were wise and zealous to promote sinne Jeroboam feared lest the people should goe from him and therefore in his witty wickednesse to prevent it sets up the Calves at Dan and Bethel 1 Kings 12.29 The Papists have had repute for such wisdome they had their Crosses in high wayes and in publique places where people most frequented 5. When Images go up then the worship of God goes down Ahaz sets up Baal and brought the Altar of the Lord to it Baal was regarded and the true God and his worship neglected 2 Kings 16.14 Men are zealous for their own Inventions and jealous left they should suffer 6. Superstition and Idolatry are provoking sins they provoke God who is a God of patience to jealousie Deut. 32.16 They provoked him to jealousie with strange Gods strange inventions Sins of this nature are called provocations Nehem. 9.18 great provocations No sinnes provoke God more then idolatry and false worship 1. It 's a breaking of Covenant with God who had taken people in to be his as a Husband doth a Wife and when shee breaks Covenant forsakes the guide of her youth and is for others this provokes the Husband more then any thing besides Nos adoramus adoratione latriae imaginem Christi Parte 3. q. 25. a. 3. 2. Because it 's a giving Gods honour and glory to Idols Aquinas saith we adore the image of Christ with divine worship * Tom. 1. Controv 7. l. 2. c. 23. Bellarmine with many others acknowledge that the Image of Christ may in some kind be honoured cultu la●riae when Gods glory is given to creatures this provokes the eyes of his glory as it is Isa 3.8 And he will not ●ndure that his glory and praise be given to another Isa 42.8 3. They that are guilty this way hate God Exod. 20.5 Being provoked therefore and the spirit of Jealousie kindled in him he will not put it up he will not spare according to that in Prov. 6.34 Jealousie is the rage of a man and therefore he will not spare in the day of vengeance And Cant. 8.6 Jealousie is cruel as the grave no mercy will be shewn God will stir up jealousie and prevaile against his enemies Isa 42.13 Devour whole lands by the fire of his jealousie Zeph. 3.8 VERSE IV. And behold the glory of the God of Israel was there according to the vision which I saw in the Plain OUr Prophet being visionally brought to Jerusalem Christ by his Spirit shews him glory which is set forth 1. Absolutely The glory of God The glory of God that is the glorious God was ther manifesting his glory to him in some visible way 2. Relatively The God of Israel 3. The place There at the Inner gate 4. The manner According to the vision he had seene In Chap. 3. vers 23. The Prophet saith he arose and went into the Plain and behold the glory of the Lord stood there as the glory which I saw by the River of Chebar He had twice before seene the glory of God and now here again he sees it There is nothing difficult in the words one thing is considerable in them why the Prophet had now a third time the glory of God presented to him 1. To keepe his heart in an humble and reverentiall frame that what ever God revealed to him about the utter ruine of the Jewish Nation he should not st●ck at it decline the revealing of it because hee saw that God was a glorious and dreadfull God 2. To let him see what unspeakeable wrong the Jewes had done him to forsake the glorious God to serve base shamefull dunghil-idols this made God complain Jer. 2.11 They have chang'd their glory for that which doth not profit the God of Israel for the gods of the Nations 3. To kindle the zeale of the Prophet when he had seene God so glorious once twice or thrice and also what they had done to this God this could not but fire his Spirit and make him burning with zeale in justifying God and denouncing threatnings against such Idolaters 4. To let the Prophet see that he was going away from his Sanctuary and from his people and therefore it s said the glory of the God of Israel was there there at the inner gate looking North-ward where the Image which provoked so much was not that the glorious God would have Communion with the Image but to evidence that seeing they had brought in a false god the true God would leave them 5. To confirm the Prophet in the truth of this prophesie and make way for the high esteem of it in after Ages being brought in with so many glorious visions God of Israel Jacobs name being chang'd to Israel Gen. 32.28 in time the Jewes came to be called Israelites Exod. 9.7 The people of Israel Exod. 19.3 And God taking them for his people is frequently stiled the God of Israel Exo. 5.1 Josh 7.29 And he is so stiled here to put them in mind of two things 1. The Covenant that he made with their Fathers Abraham Isaac Jacob and Moses Deut. 29.12 13. God tooke them to be his people and became their God 2. The great things hee had done for Israel above all other people none of the Nations had such a God as their God was the Nations Gods were impotent impure perishing Gods but the God of Israel was the Lord of Hosts Jer. 7.3 Thus saith the Lord of Hosts the God of Israel He had all power command of all creatures and could doe enough for them he was the holy One of Israel Isa 5.19 and would not endure iniquity in Jacob and Israel The excellency of Israel 1 Sam. 15.29 and never fail'd and did wonderfull things for them hee brought them out of Aegypt c. Micha 6 4 5. He had known them above all families of the earth Amos 3.2 That the true God the God of Israel is a gloriou● God he is a glorious Essence and essentiall glory Psal 29.3 He is the God of glory And Psalm 24.7.9 10. Hee is thrice called the King of glorye Not onely hath he glory to dispose of to others but hee is a King all of glory and glorious excellencies his

them that feare the Lord Psal 34.7 They are invisible guards and do invisible things for us their hands work when we feel them not so the hand of providence is doing when wee slumber and discern it not Joseph is sold into Aegypt and it was not discern'd by the sellers or the sold what work God was about the hand of providence was secret but wrought strongly for the raising of Joseph and safety of Jacob and many thousands besides Mordecai will not bow to Haman was the hand discern'd here which was working Hamans ruine I believe not Haman goes on plots the death of all the Jewes had almost accomplished his desire but providence acts in an unexpected way and cuts off this bloody man A secret hand of heaven hath done the great things in all ages invisible vertue hath done more then all visible instruments In our Counsels Armies undertakings had not Gods hand of Providence wrought we had been ruin'd Was it not a strange hand of Providence that began the work in Scotland If ought be done in the work of Reformation amongst us is it not the hand of God rather then the hand of man Isa 1.25 I will turne my hand upon them and purely purge away their drosse Math. 8.3 Jesus put forth his hand and healed the leper If our leprosie he healed or healing it 's by the hand of Christ put forth The safety of this Nation is from a secret hand we are held and hid in the hollow and shadow of an invisible hand So the hand of the Spirit doth secret work in Sion Christ by the finger of God Luk. 11.20 by the spirit of God Mat. 12.28 cast out Devils It s this hand that mortifies and kils the lusts Rom. 8.13 It 's this hand which quickens and brings life Job 6.63 It 's this hand works holinesse in you that comforts and supplyes you that guides and seales you it s this hand that brings you out of the ways of sin errour death into the ways of Christ truth and life it s this hand makes all ordinances effectuall 2 Cor. 10.4 Our weapons are mighty through God to the pulling downe of strong holds Through God that is through the spirit of God weapons must be in some hand or other these were spirituall weapons and in the hand of the Spirit as well as in the Apostles hand else had they not been able to pull down strong holds 4. When Gods work is done we should hide up our hands that doe it the Cherub stretched out his hand took fire put it into Christs hand and what then the hand is hid under the wing Angels are not vain-glorious they seek not themselves but the honour of him they serve they say not this have I done hath my hand wrought they hold not forth their hand for mortals to admire or adore but rejoyce the work is done and hide up their hands This is a good president for us who are apt to be puft up with what we doe and to expose not onely the work but the hand also too much to view If actions be done and others reap the good thereof without selvish respects of ours it is Angelicall Paul was of this judgment and practic'd answerably 1 Cor. 15.10 I laboured more aboundantly then they all yet not I. See here how he hides up himselfe and puts all upon God Not I but the grace of God which was with me It was not Paul but Gods grace that did all the work So Isa 26.12 Thou hast wrought all our works in us we have done nothing but thou hast done all VERS 9 10 11 12 13. And when I looked behold the four wheels by the Cherubims one wheele by one Cherub and another wheele by another Cherub and the appearance of the wheels was as the colour of a berill stone And as for their appearances they four had one likenesse as if a wheele had been in the midst of a wheel When they went they went upon their four sides they turned not as they went but to the place whether the head looked they followed it they turned not as they went And their whole body and their backs and their hands and their wings and the wheels were full of eyes round about even the wheels that they four had As for the wheeles it was cryed unto them in my hearing O wheele IN these verses and most of the rest to the end is a description of the wheels and Cherubims which represent things earthly and heavenly and both under the command and dispose of Divine Majesty take things below in States or Churches they passe not without the interposure of Providence the hand of heaven acts in them takes things above they are not absolute there is one in the Throne over-rules them For the wheels which are the Principall subject of these verses and note out inferiour things and causes unto us they are 1. Described 2. Explained They are described 1. From their number four wheels 2. By their reference dependency or scituation they were by the Cherubims 3. By a particular and speciall distribution of one to another the 4. wheels were not altogether by the 4. Cherubims but one wheel by one Cherub another wheel by another Cherub 4. From their appearance or likenesse which was as the colour of a berill stone and those foure are in the ninth verse 5. From their likenesse and coherence among themselves they 4. had one likenesse c. vers 9. 6. From their motion vers 11. They went which is set out 1. From the way they went to those parts were upon their sides into those quarters of the world which were next them whither the head looked 2. Their progresse they turn'd not backe but went on 7. From their eyenesse vers 12. Their whole body backs hands wings were full of eyes 2. The explication of the wheels and that is in the 13. verse it was cryed O wheel O world I have spoken largely of the wheeles in the first chapter and therefore now shall say little of them the most will be of those particulars wherein there is difference from what is there set downe In the first Chap. mention is made 1. of the living creatures and then of the wheels Here the wheels are first set down and after them the Cherubims or living creatures Why there is a great inversion and change made in the vision I finde no reason given neither do I conceive any satisfactory reason can be given but the will of the Lord it pleased him to represent the vision in that way to the Prophet and that may suffice us Yet if we may conjecture the wheels are set first here for that changes motions of 2d causes in the world are more obvious unto our eyes wee observe them first and that vertue acts them is more out of sight In the first Chap. v. 15. there is one wheel upon the earth by the living creatures here in the 9. vers are 4. wheels by the Cherubims

and the wrath was but alittle as he cals it there because God was a Sanctuary unto them all the time and made them gratious promises at the beginning So then you may answer the question made Jer. 35. Will he reserve his anger for ever Will he keepe it to the end No God is gratious and will not alwayes be wrath VERS 18. And they shall come thither and they shall take away all the detestable things thereof and all the abominations thereof from thence GOd doth not only promise them that they shall returne to their owne Land but also tells them what they shall doe there Take away the detestable things and abominations thereof Detestable things The Septuagint renders it and so the word for abomination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aecol●mp spurcitias Tig. Lavat contaminationes Cast scelera Fr. Toutes ses in●ametes all things make infamous Vulgar Omnes offensiones Calvin Omnia idola And Idols are detestable things as I shewed when I opened the 5. Chap. 11. One thing I shall add and that is Shikku●ziru here rendered detestable by our Translators is the same word in Dan. 9.27.12.11 where i●s translated Abominations And Matth. 24.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which some interpret of the Roman Souldiers prophaning the Temple with blood and brutish actions Others of Antichrist sitting in the Temple and worshipped as God and others of Idols brought in and set up there Abominations Flagitia Castal This word was largely opened in the 5. Chap. 9. Vers Notorious sinnes of all kinds are called in the Scripture sense Abominations things to be abhorred So Rom. 2.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou that abhorrest Idolls Idolls and Idolatries are abominable 1 Pet. 4.3 Obser 1. What the Lord promises that shall be performed he had sayd in the former Vers I will give them the Land of Israel And here he saith They shall come thither What obstructions soever may be in the way what power soever oppose yet the Lord having promised it he would make it good God is gracious in promising faithfull in keeping promise and powerfull in performing his promises You may see it made good Ezra 1.2 3. God stirred up the spirit of Cyrus to make a Proclamation for the Jewes to goe to their own Land and then he stirred up the spirits of the people to goe Vers 5. their spirits were downe they were heartlesse and hopelesse many of them but God raysed their spirits to goe up to Jerusalem the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evigilavit suscitavit they were asleep and God dealt with them as we with sleepy men they had their objections but God took them all away and raised their spirits above all difficulties and caused them to hasten to their Countrey and the worke he had for them God hath promised a new Jerusalem that he will dwell with men and be their God wipe away all teares from their eyes that there shal be no more death sorrow crying paine Revel 21.2 3 4. That the Nations of those are saved shall walke in the light of that City that Kings shall bring the glory and honour of the Nations into it that onely those which are written in the Lambs Book shall enter this will be a glorious time God hath promised it he is faithfull and able to performe it 2. When judgements and mercies are sanctified to a people they will produce answerable effects they had had sore judgements in Babylon for Seventy yeares and when they were brought out of that furnace into this pleasant Land which was a great deliverance when they were come thither what should they doe Take away the detestable things the abominations therein The fruit of that affliction and the deliverance out of it evidenced that their judgements and mercies were sanctified 1. They repented of their Idolatry and sinfull practises which had layd the Land wast which is supposed in the words They would never have taken away the detestable things had not their hearts been broken for them 2. They reforme when they come into the Land they take away the detestable things they are bitter against their master-sin and serve it as it served them their detestable things had taken them away out of the Land Jer. 44.22 and they fall upon the detestable things presently and take them away and what else they apprehended offended God not onely Idols did they take away but reformed also the marriage of strange Wives Ezra 10. in point of Usury Nehem. 5. and prophaning of the Sabbath Nehem. 13. 3. They shew themselves syncere in it they spare none but take away all detestable things all abominations Josh 24.14 It 's syncerity to put away false Gods and especially all of them 4. They endeavoured to worship God purely without any corruptions or mixtures of their owne They put away all detestable things all abominations they labour'd to have onely what was Divine and so what was pleasing to God They would not come to God with any impieties but in pure worship as Jacob Gen. 35.2 When he was to go up to Bethel he took all their strange Gods their earerings and what might be occasion of sinning that way and buryed them under the Oake out of sight and cleansed himselfe and Family and would serve God not with any mungrell but with pure worship so was it here when it s thus it s an argument judgments and deliverances are sanctified that mercies are well bestowed and well injoyed when corrections and mercies stirre us up to repent reforme to deale syncerely with God and to worship him purely its evident they came from Gods love and are sanctified unto us VERS 19. And I will give them one heart and I will put a new spirit within you and I will take the stony heart out of their flesh and will give them an heart of flesh IN the former Verses you heard opened sundry sweet promises of God made to his people he would be a Sanctuary to them in Babylon bring them thence to Sion purifie them from the pollutions in their owne Land all which were gracious but here he exceeds all given in before those promises concerned their outward conditions chiefly but these their inward and spirituall estate onely Some make this Verse to conteine the Covenant of grace which God made with his people Israel whom he had chosen above any people in the World but they forsook him fell to Idolatry and were now justly Captived for their sinne suffered much among their enemies and here God enters into a gracious Covenant with them and promises great things unto them In the words consider 1. The party promising I I I 2. The things promised 1. One heart 2. A new spirit 3. Taking away the stony heart 4. Heart of flesh 3. The persons to whom them 4. The manner of conveying these and it is expressed by Giving putting taking One heart The Septuagint is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another heart They mistaking the H●brew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉

but doing the will of the Lord Christ 4. It is not from mans strength but Gods grace that any walke in his statutes keepe his Ordinances and doe them I will take away the stony heart give them an heart of flesh and put a new spirit within them that they may walk keep and doe Man is a feeble impotent Creature he cannot thinke a good thought make an haire white or black and how then can he walke in the Statutes of the Lord Satan is powerfull and politick he makes strong assaults and such as that if God did not assist by his grace we should fall every moment hence those expressions of David Ps 119.5.35.36 Moses and the Covenant of works cald for obedience contributed no strength but God in Christ gives strength to do what is cal'd for Ezek. 36.27 I will put my spirit within you and cause you to walke in my statutes and yee shall keepe my judgements and doe them Heb. 13.20.21 5. Gods statutes and Ordinances are to be the Saints way to walke in and rule to walk by statutes Ordinances are cal'd wayes paths Jer. 6.16 Young men must cleanse their wayes according to the word Psal 119.9 David would have his steps ordered by the word vers 133. The word is the way to walke in and a rule to walke by we must try all spirits and doctrines by it Isa 8.20 1 Thes 5.21 1 Joh. 4.5 Acts. 17.11 All things we beleive Acts. 26.27 Ephes 2.20 John 20.31 Gal. 1.8 All things we practice 2 Tim. 3.15.17 Eccles 12.13 Mat. 28.20 What God and Christ command must we observe not what others Isa 8.11 Walk not in the wayes of this People not in the light of our owne fire Isa 50.11 Not after customes of men Acts 21.21 6. Those God reneweth by grace giveth newnes and tendernes of spirit unto he lookes they should make progresse in his wayes keepe in mind his Ordinances and doe them exactly fullfill them Deut. 6.17 You shall diligently keepe the Commadements of the Lord and his Testimonies and statutes Psal 119.4 Thou hast commanded to keepe thy precepts diligently The Hebrew is Valde greatly the Septuagint vehemently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Vulgar Nimis too much which Expressions shew that we should endeavour to the utmost to keep them God expected they should keep the Sabbath exactly Isa 58.13 And so the rest of his commands They shall be my People and I will be their God These words have two things in them 1. Gods asserting them to be his people 2. A gracious promise to be their God You have these words often mentioned in the Book of God once in Levit. 26.12 Seaven times in Jeremiah Chap. 7.23 11.4 24.7 30.22 31.1.33 32.38 Foure times in our Prophet Ezekiel Cha. 36.28 37.23.27 And here in this Vers Once in Zacharie Chap. 8.8 Twice in the new Testament 2 Cor. 6.16 Revel 21.3 In all they are 15 times set downe which intimates to us that there is great weight in them that they are of great consideration and use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They shall be my people Hebrew is they shall be to me in Populum for a People And so I will be to them Lel●him in Deum for a God I will shew you 1. What is imployed in these words They shall be my people 2. Wha● in the other I will be their G●d They shall be my people 1. They shall acknow edge me to be their God they shall not owne any other God There is difference betweene knowing and acknowledging you may know such an one to be a child but not acknowledge him to be your child you may know such Townes Countries Kingdomes but not acknowledge them yours This phrase My people imports acknowledging God to be theirs Psal 48.14 This God that dwells at Jerusalem that breaks the Ships of Tarshish this God is our God for ever and ever Psal 77.13 Who is so great a God as our God Here is acknowledgement of God not onely to be great but to be their God Isa 25.9 This is our God and we have waited for him Exod. 29.45.46 I will be their God and they shall know that I am the Lord their God That is they shall acknowledge me to be so it s cald vouching God to be their God Deut. 26.17 2. They shall worship me onely Exod. 5.8 Let us goe and Sacrifice to our God not to other Gods when a people is Gods people they are possessed with apprehensions of his glory greatnesse authority over them and infinite worthinesse to be honour'd ador'd admir'd and magnified by them and will say as its Psal 95.6 Oh come let us worship c. And as its Hos 14.8 What have we to doe any more with Idols they would not meddle with the worship of the Nations their owne inventions but they would worship God and him onely Joel 2.27 1 Sam. 12.24 Psal 147.1 Rev. 19.1 3. They shall trust and rely upon me and not any other Gods or armes of flesh Hos 14.3 Ashur shall not save us we will not ride upon Horses neither will we say any more to the worke of our hands you are our Gods for in thee the Fatherlesse find mercy Zeph. 3 12. Psal 9.10 4. They shall be a People unto me when God takes a people to be his they are holy unto him Deut. 7.6 Thou art an holy people unto the Lord thy God God separated them from the World and other Nations to be holy unto himselfe therefore it follows The Lord thy God hath chosen thee to be a speciall people unto himselfe Levit. 19.2 Hence they were cald an holy Nation Exod. 19.6 5. They shall hearken unto my voyce and doe my will and yeild obedience unto me Jer. 7.23 Obey my voyce and I will be your God and yee shall be my people Josh 24.18 We will serve the Lord for he is our God Deut. 6.17 Psal 50.7.81.8.13 6. They shall love me and lay out their strength for me Deut. 6.5 Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy might Mar. 12.30 is added With all thy mind If God be ours he must have all Psa 68.28 7. They shall stand for my glory and make my name honourable Isa 43.21 This people have I formed for my selfe they shall shew forth my praise I will be their God These are gratious words and they doe import much 1. The free grace of God in pardoning their sins Jer. 31.33.34 When he speaks of being their God he tells them he will forgive their Iniquity and will remember their sin no more Psal 85.2 Thou hast forgiven the iniquity of thy people thou hast covered all their sin The word Forgiven signifieth to lift up and take away sin is a great burden when God becometh a God in mercy to a People then he takes off that great Burthen he lif● it up carries it quite away and it s hid out of sight and remembrance