EZEK. 36. 27.
WE have a further Description in this Verse of the Grace here promised; for although it be the same thing, yet the different expressions represent different notions about it. That which in the Verse before is called an heart of Flesh, is here called, My Spirit: And in the Verse before, A new Spirit. For the opening of the words, let us consider, the mercy vouchsafed; and secondly, the subject receptive of it. The mercy God calls, My Spirit. The Subject is, Within you. Of which in its due order.
At this time let us take notice of the mercy, My Spirit. It will be very impertinent to give you a Theological, and Biblical use of the word Spirit, which is of a great latitude in its signification. In this place a three-fold sense may claim to be understood, which also may easily be composed and united, not opposed: For,
First, By Gods Spirit, may be meant the third Person in the Trinity: so that they are promised here to be made partakers of it. Its a very grave and solid dispute in Divinity, whether the godly, besides the graces and fruit of the Spirit, are also made partakers of the Spirit it self: some affirm it, others deny it. But no doubt severall places of Scripture doe evidently demonstrate that we do receive not onely the graces of the Spirit, but the Spirit it self; and therefore the Spirit is said to dwell in us, and we are the temples of the Holy Ghost: But yet this is in such a supernaturall and mysticall way, that though the plain Texts compell us to believe it, yet the manner how is very difficult to expresse: but this is not my work to doe at this time.
A second sense may be by spirit, to understand the soul, or spirit of a man, as renewed and qualified by the graces of the Spirit; and therefore its called in the verse before, A new Spirit, which is the same with a new heart. So that Spirit is here put for the soul of a man, enlivened and quickned by the graces of Gods Spirit: and this sense we conceive to be the most genuine and proper. Hence Ezek. 18. verse 31. where you have that commanded as a duty, which is here promised as a gift: Make ye a new heart, and a new spirit; which cannot be primarily understood of the Person of the Spirit, but the graces of the Spirit. The last ense that may here come in, is to take spirit, for heavenly activity, vigor, and holy impulses, and motions from God, which are as the winde to the sails, to carry it to its expected Haven. Now the first and this latter sense cannot wholly be excluded, yet the second is that, which I will pitch upon as most proper, bringing in the other by consequence.
Doct. Doct. That Conversion is the enlivening, or qualifying of a man with the graces of Gods Spirit.
Thus Iohn 3. That which is born of the Spirit is Spirit. Hence the Godly are said to have the Spirit in them, and guided by it, led by it, and are said to walk after it. I need not multiply places for this. As Christs body was by an extraordinary supernatural manner, the Holy Ghost over-shadowing the Virgin Mary; In such a miraculous way as to humane power and strength, is this new, holy, and spiritual Creature bogotten. The Spirit of God moving upon the waters of the Ordinances, produceth this spiritual man: As at first God made the Fowls of the aire out of water, which soar up to the heavens.
To improve this necessary point, let us consider, what is implyed in this promise, I will put my spirit into you: And,
First, It supposeth every man naturally a meer dead lump, without life or motion1 of himself to any thing that is holy. For as God at first breathed into Adam the breath of life, and he became a living soul; So God doth still infuse into us his graces, that make us live the life of the Spirit. Hence some Expositors make this promise to be Parabolically represented in the next Chapter, by the resurrection of dry bones, whereas the winde is called upon to come and breath upon the Bones and sinews and all parts to be united together, that they may live: So doth God in the Conversion of men. But that Parable is to represent the recovery of Israel out of their Captivity, and miserable estate; which as to the eye of sense, had no more possibility ever to return again then those dry bones to live. Yet by way of similitude, it may also represent their restitution unto a spiritual life of Grace, unto which they had more impossibility than to return unto their own Land. Oh then this very phrase, I will put my Spirit into you, should fall like thunder and lightning upon all those Doctrines and Opinions that maintain Free-will, or the power of nature in Conversion. Can man co-operate to the infusion of Gods Spirit? The order of nature, and the order of Grace, differ as much as heaven and earth, and one cannot prepare for the other; so that this expression doth inform that we all are animall or sensual, destitute of the spirit. And as bruit beasts cannot perform the Offices or acts of Reason; so neither can men naturally doe the actions of grace; he cannot pray or hear spiritually, he cannot love God, or repent of a sin in a spirituall manner.