Noble Spirit is abused Thus its Silver is become Dross and those seeming Vertues which use to Glitter therein are no more than as Austin calls the Heathen Morals Splendida peccata meer Gloworms and Fire flies to the sight of a Moon-Ey'd World But if Sanctified if Light and Heat be put into them by the Baptism of Fire How do the Excellencies of this Spirit Excel themselves This Governable Spirit is under a Twofold Government That of our own and that of God too This Fortified Spirit has a Double Guard That of our Discretion and that of Gods Grace Let us take a view of this Spirit as Regulated by and Set forth in the Scripture 1. 'T is a Temperate Spirit not Cold or Lukewarm but Governably Cool In Prov. 17. 27. we have in this Respect its Character and its Commendation He that hath Knowledge spareth his words and a man of Understanding is of an Excellent or as in the Margin a Cool Spirit By Knowledge and Understanding in Scripture and frequently in this particular Book is meant Gracious Wisdom and Sanctified Knowledge 'T is this that truly Tempers the Spirit to be excellently Cool and enables it to Govern it self and its Astions yea and that Unruly Little Member the Tongue which in Hot and Gun-powder Spirited men is oft-times Inflamed and Set on Fire of Hell James 3. 5 6. 'T is a Spirit of Government both Passively and Actively 1. Passively or fit to be Governed which gives Commendation to the man that has it beyond the Triumphs of a Conqueror He that Ruleth his Spirit is better than he that Taketh a City Prov. 16. 32. Fortior est qui se quam qui fortissima vincit That 's the brave man that Rules his Spirit he Has the brave Spirit where 't will Rules be The Cold Spirit is too slow and heavy â—o follow the Dictates of Regulated Reason unto any considerable Effect The Hot Spirit over-runs it and of the Two is the most Ungovernable The Hasty and Disordered Spirit is chiâ—fly Denominated Unruly which often Exposes a man to Dangers as an Unfortify'd City Prov. 25. 28. He that hath no Rule over his Royled and Ruffled Spirit is like a City that is Broken down and hath no Walls The Moderate Spirit sets Discretion in the Government of his Affairs But the Hasty Spirit not taking time to consider what is to be done upon the present Emergence Exalteth Folly Prov. 14. 20. To the same Effect is that Comparison The patient in Spirit is better than the proud in Spirit Eccl. 7. 8. which is Explained and Applied in that Caution v. 9. â—e not Hasty in the Spirit to be Angry for proud Anger Resteth in the Bosome of Fools The Moderate Spirit is well compact and firm which keeps Follâ— from Breaking in or out But the Immoderate both Admits and Discovers Folly in all its Actions And most easily and commonly in the Tongue A perverse Tongue is i. e. Betokens and Declares a Breach or Disorder in the Spirit Prov. 1â— 4. This Cool and Temperate Spiâ—it Inclines to Wisdom observed in Daniel by the Babiloniaâ—s who Reâ—ommend him for it to Nebuchadnezzar Dan. 5. 12. An Excellent Spirit and Knowledge and Understanding was found in himâ—to Dissolvâ— Doubts or Untie Knots And for this he was Advanced Because an Excellent Spirit was in him ch 6. 3. Now here we must Remember that in Scripture phrase the Excellent Spirit is in the Margin Read the Cool Spirit as is before noted It seems Daniel was a man of Temper even in their Observation who could not Discern his Grace 'T was his Prudence and not his Piety that they took notice of And tho' ch 4. 8 9. The Spirit of the Holy Gods was by those Heathens acknowledged to be in him yet it was not his Sanctification by the Spirit of the 〈◊〉 God which they meant But according to their manner whatever Transâ—â—nded the common course of men they 〈◊〉 wont to Diesy Daniel had indeed â—â—traordinary Assistance from God for Reâ—â—â—ling Secrets But this Help was above 〈◊〉 Cognizance they only observed such Excellency of his Spirit as manifestâ—â— it sâ—lf in his Covers amongst them for which also The King thought to set him oveâ— the whole Realm ch 6. 3. That phrase in Iob 20. 3. The Spirit of my Understanding causeth me to Answer Signiâ—â—es not I think his Understanding Faculty but rather That Moderation and Government of his Spirit whereby he was enabled without Disturbance to go on in Discourse of the Matters that were before them as if Zophar had said I have heard the check of my Reproach But it does not so Disturb the order of my Thoughts that I cannot have my Wits about me No no I know well enough what to say I have still an Understanding Because a Well-governed Spirit that is not Hurried by provocation I can Rule my own Spirit tho' not your Tongue and therefore I can Answer what is meet The Spirit that accompanies another mans Understanding might perhaps silence him from any prudent Reply but the Spirit of my Understanding or that Spirit which accompanies it causeth me to Answer And thus 't is a passive Spirit of Gâ—vernment or a Spirit to be Governed 2. It is also a Spirit of Government Active or it is most fit to Rule in the world So thought Darius when he thought to set Daniel over the whole Realm When Moses prayed for a Successor to Lead the people into the Land of Promise Numb 27. 16. He does it in these very suitable words Let the Lord The God of the Spirits of all Flesh set a man over the Congregation The Answer to this prayer is v. 18. Take thee Ioshua the Son of Nun in whom is the Spirit namely which thou Desirest He has Excellent Qualifications as a man But Lay thine Hand upon him as a Consecrating Act to the work and I will follow it with a special Blessing He shall have from me somewhat above Meer Man He has a Brave Sptrit already But I will give him farther Additions in and by she Laying on of Hands This is mentioned Deut. 34. 9. Ioshua was full of the Spirit of Wisdom for Moses had Laid his Hands upon him and they hearkened to him It gave him Authority as well as Qualificatious He was before a choice Vessel and now a Chosen Vessel the like as was said of Paul Not that God needs any Excellencies of men yet because 't is his good pleasure to Deal with men after a humane manner he commonly in Providence suits and singles out persons apt for the work to which he does Design them When God promised to shew Mercy to the Remnant of Israel 't is said Isa. 28. 5 6. In that Day shall the Lord of Hosts be for a Crown of Glory and for â— Diadem of Beauty to the Residue of his People and for a Spirit of Iudgment to him that sitteth in Judgment and for Strength to them that Turn the Battle to the Gate
but to confound it with Body in the business of Sanctification and Preservation here spoken of These three forementioned Interpretations I â—ill not Absolutely deny nor Contend with their Authors about them Because they all agree well enough in the General Scope of the place which is be sure that all that is In Man be sanctiâ—yed to God However any one part be Distinguiâ—hed from the other Yet I am apt to think that a more Proper Interpretation may be found which will give a more Fâ—ll and 〈◊〉 sense to the place then is â—ually aâ—â—ribed to it For the Enquiry after this we shall consider to what things the Name of Spirit iâ— given in Scripture besides those before menâ—ioned And this I finde to be to some things Out of Man and some things In Man 1 Out of Man the Word Spirit is ascribed boâ—h to God and Creatures 1. To God both Essential and Personal 1. Essential as in Iob. 4. 24 God is a Spirit and they that worship him c. Not that Spirit is an Univocal Genus of God and any of his Creatures for then there would be a Common Nature but there is Infinite Distance between them Only because Spirit iâ— the Name of the most Noble Created Nature we Ascribe it also to God by Analâ—gie for that we have no better Name to give him 2. Persoâ—al the Third in the Blessed Trinity under the Tide of the Hâ—ly Ghost or Spirit the Spirit of the Lord of Iesus c. But â—his is not OUR Spirit nor is he to be Sanctified â—r Preserved and so cannot be here meant 2. To Angels both Good and Bad but Bad Angels cannot be Sanctified and Good need no Prayers in this Respect Nor can they be called OUR Spirits unless by Assignation of particular Guardiaâ— Angels to particular men which whatever were the Opinion of some Jews and Gentiles of old I know no ground to Believe This of the Spirit Out of Man 2. In Man the Spirit is that whâ—ch belongs to a man in a proper and natural sense and of this kind there seem to be four distinct Significations of the word Such as 1. When taken for the Soul the forma hominis Resigned up to God in Death So I understand David Psa. 31. 5. Unto thee O Lord I commit my Spirit however men deal with my Body And this the rather because Christ at his Death using the same words must needs be so understood Luk. 23. 46. Agreeable to Eccles. 12. 7. The Spirit returns to God who gave it And in the same sense also Ch. 11. 5. Thou knowest not the way of the Spirit nor how the Bones grow in the womb That is as I take it Thou understandest not how the Soul doth form the Body as an Habitation for it self 'T is the Inward part of man so the Exegesis seems very plain in that Isa. 26. 9. With my Souâ— have I desired thee in the night yea with my Spirit within me will I seek thee early i. e. with my inward man I have and will apply my self to thee from whence arises a Tropical sense of Spirit namely to signifie Sincerity God is my witness whom I Serve in my Spirit in the Gospel Rom. 1. 9. 2 Spirit is taken for the Life or Union of Soul and Body or Souls being in the State of Union So I understand Iob. 10. 12. thou hast granted me Life and thy visitation hath preserved my Spirit namely to continue in and with my Body And ch 34. 14. 15 If God gather to himself mans spirit and his breath all flesh shall perish to gether and man shall turn again unto Dust. Thus t is said of the Damsel whom our Saviour Raysed to Life Her Spirit came again and she arose Luk 8. 55. came again ie to be again United to her Body We Read Ecl. 3. 21. of the Spirit of a man that goes upwards and the Spirit of a beast that goeth Downwards If the Spirit in both parts be understood in the same sense as most likely it is then either Brutes have proper Spirits which many are loath to admit or the Spirit of man must signifie but the Life which is all if not more then some will allow to Beasts Again Chap. 8. 8. No man hath power over the Spirit to Retain the Spirit in the Day of Death i. e. No man is Mâ—ster of his own Life to prolong it To the same purpose is that Expression in Hezekiahs Prayer Isa. 38. 16. O Lord by these things men Live and in all these things is the Life of my Spirit so wilt thou Recover me and make me to Live He meâ—ns not by the Life of his Spirit the continued Duration of his Ever-living Soul but the continuance of its Union with the Body whereby the Liâ—e of his person should be prolonged The Spirit in this sense taken may indeed be Sanctified The Life may be Devoted unto God according to that of the Apostle Rom 14. 8. Whether we Live we Live unto the Lord or Whâ—ther we Dye c. But this I think is not the direct meaning of the Spirit in our Text. 3. Spirit is taken for some special Faculties or particular Acts of the mind such as 1. Understanding Prov. 20. 27. The Spirit of a man is the Candle of the Lord searching all the Inward Parts of the Belly not in an Anatomical but Moral Sense The Understanding is set up by God in man as a Candle to search and find out by its Exercise all those Inward Acts and Inclinations which would otheâ—wise lie hidden and undiscovered So that Isa. 29. 24 They that Erred in Spirit shall come to Understanding and they that Murmured shall Learn Doctrine That is they that had misapprehensions of Me and my Ways shall come to Understanding not the Faculty but the Rectitude thereof and they that Murmured whose Wills were averse to embrace Truth shall be graciously Inclined to Learn that which is Right 2. The Fancy or Imagination is sometimes to be understood by Spirit Ezek. 13. 3. Wo unto the Foolish Prophets that follow their own Spirit and have seen nothing or that walk after the things which they have not seen as in orig which God hath not Revealed to them but they have fabricated to themselves out of their Evil Hearts and Foolish Fancies or Imaginations 3. The Spirit is also taken for the Thoughts upon or Remembring of some person or thing Thus the Apostle Expresses his Thinking of the Corinthians I Cor. 5. 3. I verily as absent in Body but present in Spirit have judged already as tho' I were present concerning him that hath done this Deed. He thought of them and their Affairs tho' at a distance from them So of the Colossians Chap. 2. 5. Tho' I he absent in the Flesh yet am I with you in the Spirit Ioying and Beholding your order and the stedfastness of your Faith in Christ. He Rejoyced to behold their Graces by the eye of his mind his Cogitations
and notablest Instruments he can find to make use of in the world But if Sanctified Then none so Serviceable to God or Man Such Spirits will make men willing to do Service as Exo. 35. 21. They came every one whose Heart stirred him up and every one whose Spirit made him willing and they brought the Lords Offering to the work of the Tabernacle 'T is not said whom Gods Spirit made willing Tho' that is most true as to the First Cause But whose Spirit made him willing whose heart stirred him up That is his own Spirit being Sanctified by the Spirit of God Here the Second Cause is noted being stirred up by the First And indeed God often Warms and Raises up mens Spirits for any noble Designs in which he intends to use them So in those Ezra 1. 1. The Lord stirred up the Spirit of Cyrus and then Cyrus communicates of his warmth to stir up the Spirit of the poor Dispirited Jews v. 3. Who is there among you of all the People What Have you never a Brave Man among you to undertake this Great Worthy affair Upon this Givingâ—Fire their Spirits were Enflamed Then rose up the chief of the Fathers the Priests and the Levites with all them whose Spirit God had Raised to go up v. 5. Not All the People but some Chief men men its likely that were of Large Souls active and Gallant Spirits in themselves fitted for Noble designs but alas they were so shrunk and sunk by their long Captivity that neither In nate briskness nor the Encouragement which Cyrus gave them was sufficient to Chiâ—p them up till God Sanctifyed their Spirits and raised them above themselves to this Pious and Noble undertaking Two of them are mentioned by Name besides others Hag. 1. 14. The Lord stirred up the Spirit of Zerubbabel the Governour Joshua the High Priest and the Spirit of all the Remnant of the People and they came and did work in the house Now was it the Souls of these men Or the men themselves Methinks t is more Genuine The Spirits of those men in the sense we now propose This Active Spirit uses to discover and express it self as is befere noted in a strong Inclination vigorous Motion Elihu speaks of a Spirit in man Iob 32 8. which I suppose is the same to which he hath Reference v. 18. I am full of matter or words and the Spirit within me or of my Belly constraineth me v. 20. I will speak that I may be refreshed Now Elihu was the youngest of Iobs Friends as he himself intimates v. 6 7. and upon that account in part he is more earnest and copious then the rest the Ardour and Activity of his Spirit caused an eager desire in him to express his mind which he calls the Constraining of his Spirit But because there was somewhat of anger in the case besides his Youthful Warmth we shall have occasion to reflect upon this instance again and then shew more of this vigorous Motion and strong Inclination under the Head of Zeal to which we shall referr it 3. This Hotter Spirit is a Spirit of Courage Boldness to address Difficultys and meet with Evil. This shews it self divers ways 1. Sometimes in a wrath for War which God Stirs up or Abates as is agreeable to his own holy purposes Thus to Impoverish take and lead Captive the Idolatrous Israelites 1 Chron. 5. 26. The God of Israel stirred up the Spirit of Pull King of Assyria and Tilgath Pilneser King of Assyria and he carried them away The former took their Goods 2 King 15. 19. Menahem gave Pull a Thousand Talents of Silver that is an Hundred and Eighty Seven Thousand One Hundred pounds And he turned back and staid not in the Land This was a Vast Sum But the other came and swept all both Goods and Persons too On the other hand He Abates also Mens Courage and takes down their Spirits He shall cut off the Spirit of Princes He is terrible to the Kings of the Earth psal 76. 12. Thus Moses Prophecy of the Dukes of Edom and Inhabitants of Canaan Exod. 15. 16. Fear and Dread shall â—all upon them by the greatness of thine Arm they shall be as still as a stone till thy People pass over O Lord. And to the same effect is that Promise Ex. 11 7. But against any of the Children of Israel shall not a Dog move his Tongue The Genius and Spirit of a Dog is you know to Bark at Strangers This is an effect of Heat and Boldness in that Animal where it is but a little afraid but iâ— it be greatly Terrifyed it will then Run and hide it self in silence So some Men that would in their wicked Inclinations both Bite and Devour may be yet so far over awed by Gods Providence that they dare not so much as Bark at his People 2. Sometimes in a stout Resolvedness of Mind that will take no discouragement this is to have a Heart like that of a Lyon 2. Sam. 17. 10. Now a Lyon when a multitude of Shâ—pheards is called forth against him will not be afraid of their voice nor aâ—ase himself for the noise of them Isay 31. 4 The contrary hereunto is a Spirit failing Isa. 19. 3. The Spirit of Aegypt shall fail or be emptied in the midst thereof t is said in the Precedent v 2 I will set Aegyptians against Aegyptians they shall fight They shall spend their Spirits or Courage among themselves but shall have no Spiâ—its left to defend their Country So t is said of the Amorites and Canaanites that heard of the drying up of Iordan which they accounted as their Moate and Fence against Israel Their heart melted neither waâ— there Spirit in them any more Iosh. 5â— 1 So that you see both ways in the Abundance and in the Defect Spirit Signifies Courage and Resolution Now if this Spirit be Unsanctifyed t is a stoutness in evil that will be ready to say with Pharoah Who is the Lord T is Obstinacy and Hardning Sihon King of Heshbon would not let us pass for the Lord had hardned his Spirit and made his Heart Obstinate Deut. â— 30. This may be also the meaning of the perverse Spirit mingled among the Egyptians Isa. 19. 14. that is a quarrelsome and contentious Spirit among themselves whereby their Councils were Divided and their Affairs Unsetled as a Drunken Man staggereth in his Vomit They had Spirit or Animosity enough against one the other but for Publik defence Aegypt shall be like unto Women they shall be afraid and fear v 16 And this Discovers one fault more in this Unsanctifiâ—â— Spirit That it is Unstable Stout and Suâ—ly were it should be Humble and Meek Mean and Poor where it should be Brave and Resolute Such were the Rebellious Israelites Ps. 78. 8. a stubborâ— and rebellious Generation that set not their hearts aright whose Spirit was not Stedfast with God It follows v. 9. that how Sturdy soever
he was Sick Distempered and his Spirit was out of Order 'T is an Evil both Natural Moral and Iudicial A Natural Prov. 17. 22. A Merry Heart doth Good like a Medicine but a Broken Spirit Dryeth the Bones i. e. Wasâ—eth the Marrow and Impaireth the Health And it Tendeth also to Evil Moral and Iudicial too as you may observe in 2. Its Consequences It Disposeth to Sullen Discontent and peevish Frowardness both which are very Ugly as well as wicked Humours Sullen Discontent we may see in proud Haman who whatever his Natural Spirit was had a very Jolly one upon the Kings Favour Haman went forth that Day Ioyful and with a Glad Heart Esth. 5. 9. That Day It seems it was not always so Aspiring Pride and Sowerness of Spirit are frequently conjoyned because of the many obstructions Real and more apprehended that cross his Ambition But That Day and upon that particular Occasion he was very Merry This in him was Unsanctifyed and therefore Unstable and soon Alâ—ered to the contrary by a very slight matter for after he had Boasted among his Friends of all his Riches and Glory yet saith he All this availeth me nothing sâ— long as I see Mordecai the Iew sitting at the Kings Gate v. 13. What Remedy now in the Case His Wife advises him v. 14. Erect a Loâ—y Gallows and get Mordecai Hanged thereon and Then go thou in Merrily with the King unto the Banquet No Merriment no Cure of the Sullens till Mordecai be Dispatched He was in a Desperate Case his Bones were all Rotten for that 's the Name of his Disease Prov. 14. 30. Envy is the Rottenness of the Bones and 't is likely he might have Died of Discontent if he had not soon after by the Gibbet Another such an Instance of Sullenness was Covetous Ahab whose Spirit was sad because he was Denyed Naboth's Vineyard 1 King 21. 5. which caused him to Loll on his Bed turn away his face and would not eat Bread like a pouâ—ing Child vext at heart that he could not have his Will proud Iezebe like Zeresh here 's another Wit of the Wiâ—e comes in with her Curâ—ed Contrivance to Dry up Ahabs Tears by the Shedding of Naboth's Blood One would have thought that these Women because of the Natural Coldness and Moysture of their Sex should have been Authors of milder Counsels But their Unsanctifyed Hearts being filled with Devillish Pride makes them act contrary to that which should be their very Nature so virulent are Feminine Humours when Corruption on occasion turns them into Acids Dismissing these Two as they are you may if you please send in Iobs Wife with her Curse God and Die Job 2. 9. to make up the Number All. Tria sunt omnia Note only by the way That Old Wives Prescriptions are seldome good Remedies for sad and melancholly Husbands And this of Sullen Discontent Of the Froward Peevishness in this Colder and Mournful Spirit we have a Notable Instance in the Israelites who could not hear what was Reasonable and might be Comfortable to them God by Moses had sent them a very good and Gracious Word A Promise of their Deliverance of being their God and taking them to be his People And Moses spake so unto the Children of Israel But they hearkened not unto Moses for Anguish or Shortness or Spirit and for Cruel Bondage which was the occasion thereof Exod. 16. 9. They were in this Like weeping Rachel who Refused and would not be Comforted Mat. 2. 18. From these Instances besides frequent Experience we may Learn That the Consequents of a sad Unsanctifyed Spirit are Deplorable All manner of Evil Natural Moral and Iudicial Natural and Moral seem to be pointed at in that Expression 2 Cor. 7. 10. The sorrow of the world worketh Death This may referr to both 't is both a Sin and a Mischief as appears by the Antitheta in the former part of the verse Godly Sorrow worketh Repentance to Salvation not to be Repented of Therefore by the Rule of contrariâ—s Worldly Sorrow is Sin unto Destruction and to be Repented of by those who would avoid those Evils But more expresly is it Iudicial when God pronounces it as a Curse Ye shall Cry for sorroâ— of heart and shall Howl for vexation or Breaking marg of Spirit Isa. 65. 14 This if Unsanctified And yet by Sanctification a Mournful Spirit may become a Blessing it may Adapt and Incite to many Graces and Duties In that 2 Cor. 7. 10. worketh Repentance to Salvation not to be Repented of You 'l have no cause to be sorry for a soâ—rowful Spirit if your Tears be set to Run in a right Channel See more of the Blâ—ssed Effects v. 11. Ye Sorrowed after a godly sort Behold what Carefulness it wrought in you what clearing of your selves yea what Indignation yea what Fear yea what vehement Desire yea what Zeal yea what Revenge Understand Indignation Fear and Revenge to Respect Sin and not men A Mournsul Spirit Sanctified Disposes to Prayer Hanna professes to Eli who had misapprehensions of her I am a Woman of a sorrowful Spirit and have poured out my Soul before the Lord 1 Sam. 1. 15. She wept inwardly as she mentally praâ—ed and her Prayers and Tears were secretly mingled and poured out to her God she was in Bitterness of Soul and prayed unto the Lord and wept sore v 18. David often to this purpose Ps. 77. 2. In the Day of my Trouble I sought the Lord. When was that VVhen my Spirit was overwheâ—med v. 3. So Ps. 142. 2 â— I poured out my Complaint before him I shewed before him my Tyouble when my Spirit was overwhelmed within me And in the next Ps. 143. 4. His Spirit was again Overwhelmed I stretched forth my hands unto thee v. 6. That Spirit which was wont to be full Fraught with Harmonious Praises is now Overset and another Service is appointed for him He Sayled joyfully in pleasant Gales but Storms find him other work The greatest Instance in meer man of a sorrowful Spirit was that of Iob in the Days of his Tryal His Complaint he Uttereth freely and Justiâ—yeth his so doing as of a natural Necessity His Case was sad His Spirit was Drunk up ch 6. 4. Drunk up as he expresses it That he had None Left to bear his Troubles The Spirit of a man will bear his Infirmity Pro. 18 14. But alas his Bearing Spirit is gone and nothing but a Broken and Burthened one is Left in him In this case he says I will not Refrain my mouth I will speak in the Anguish of my Spirit I will complain in the Bitterness of my Soul ch 7. 11. But his Cpmplâ—iâ—â— iâ— To God and not Of God As 〈…〉 my Complaint to man And if 〈…〉 why should not my Spirit be 〈…〉 ch 21. 4. And yet we may say of him in all this as was testified of him in the beginning In all this Iob sinned not nor charged God foolishly ch 1. 22.
also Learn who can Reform and being Reformed preserve the Spirit of man even he and only he that Formed it That Stretcheth out the Heavens and Layeth the Foundation of the Eartâ— and Fâ—rmeth the Spirit of man within hiâ— Zech. 12. 1. This may indeed be uâ—derstood of the Soul as one of the Enâ—â—nent Works of God and so is here Recâ—â—oned among them The like may 〈◊〉 said of that Father of Spirits Heb. 1â— 9. And that in Isa. 57. 16. The Spiâ—â—â— should fail before me and the Souls whichâ— have made Spirit and Souls may be takeâ— as put Exegâ—tically yet if you consideâ— what follow in that Zach. 12. 2. I 〈◊〉 make Ierusalem a Cup of Trembling to 〈◊〉 the People round about when they shall be 〈◊〉 the Fire v. 3. A Burthensome Stone 〈◊〉 all the people gathered together against 〈◊〉 And v. 4. Smite every Horse with Astâ—nishment and his Rider with madness 〈◊〉 I say considered seems more to favoâ—â—our Sense As it the Prophet had saiâ—â— The Malignant Spirit of Wicked Men 〈◊〉 set against Gods People But the Forâ—â—er of Spirits can quickly confound theâ— can dash and break them be they as 〈◊〉 as the Horse Rushing into the Battle 〈◊〉 can soon fill them with Astonishmeâ—â— and promises so to do Now if he can thus Over-rule the Spâ—â—rits of the Wicked He can as well Regâ—â—late the Spirits of his Elect Casting 〈◊〉 Imaginations and every high thing that Exalteth it self against the Knowledg of God and bringing into Capâ—ivity every Thought to the Obedience of Christ. 2 Cor. 10 5. Thus the High Spirits who are like Hills are pulled down And the mean Low Spirits like to Valleys are lifted up yea the Crooked and Rough Spirits shall become as a straight and plain place to prepare the way of the Lord and make his paths straight Isa. 40. 4. This Sense is agreeable to the Covenaâ—â— made with Christ for his People Isa. 42 5 where Gods Titles are much like those in Zechary Who Created the Heavens and Spread forth the Earth Hâ— that giveth Breath unto the People upon it There 's their Natural Life And Spirit to them that walk therein This I take to be their Moral Life or Conversation among men to which the Spirit we now speak of does very much conduce He gives the Spirit Temper or Inclination not only as a Gift of Nature but as an Eminent Gift of Sanctifying Grace whereby they walk Uprightly in the Earth INFERENCE 4. Hence also will naturally follow 〈◊〉 Exhortation of the Apostle Eph. 4. 23. Be ye Renewed in the Spirit of your minâ—s This means not that you should havâ— New Powers or Faculties Natural whâ—ther Superiour or Inferiour But new Inclinations new Dispositions The Spirit of the mind cannot be here new Intellecâ—s or new Wills which some would haâ—â— to be the Spirit of Man But new Ligâ—â— in the Understanding new Bent in thâ— Will This is to have new Spirits of the mind by Sanctification In the Old man they were Corruâ—â— according to Lusts v. 22 But in thâ— New Man v. 24. after or according to God they are Created anew 〈◊〉 Righteousness and True Holiness This â—â—hoâ—tation Be ye Renewed Does noâ— Suppose in man a power of Self-Renovâ—tion or Require of man that which must be done by God if ever done But it Requires that man should do what in him Lyes to Regulate and Oâ—der his Spirit or Inclination It Requireâ— our Endeavour to the best of our Aâ—â—lities or Means to Reform our Spirits where they are apt to be Exuberant and bring our Reasons to Act in Subordaination to God in the Renovation of them And after all because our Endeavours in themselves in this matter of Governing our peculiar Spirits we see by daily sad Experience they Do and will miserably fall short of Effect Therefore to Invocate Divine Assistance and Influence That the work may be Accomplished as we shall again touch in the End Of these Endeavours in Subordaination to Gods Working a Chief one is 1. To Discover and Know our own Spirits GNOTHI SEAUSON Know thy Self was I think in This Respect meant by the Ancient Morallist In This Respect also as to the General was that Caution of the Prophet Mal. 2. 16. Take heed to your Spirit Tho' it was there Applied to a particular Case And our Saviours Rebuke to his Disciples Ye know not what manner of Spirit you are of Luk. 9. 55. Referrs to the same matter namely That men should be well acquainted with their own Spirits and Inclinations so will they be better Enabled To Resist Sin and Address to Duty in which two consistâ— That Renovation of their Spirits to whicâ— they are Exhorted 1. To Resist Sin That you may keeâ— your sâ—lves like David from your Iniâ—quity Psal. 18. 23. Know and Bewayâ— your Infirmity That particular Breach iâ— your Spirit Prov. 15. 4. wherâ— thâ— Devil can most easily make his Assaults and Entrance In the Spiritual Warfare of the Soâ—l Corruption in General is a Treacherouâ— Party within the Garrison But the mosâ— Active and Dangeroâ—s Traytors of that Party are as it were by Name Particularly Discovered and brought forth by a due study of our Own Spirits The Blameless in the Text Notes where the Blameable is usually to be found 2. To Address to Duty That we may be more Eminently Serviceable to God and Men in our Generation Then are men most Servicâ—able when their Spirits are suited to their business and therefore a fit Choice of Callings in General may much Depend on the Knowledge of our Spirits When Other men make a Choice for an Affayr if they act prudently they view 〈◊〉 Spirits of their Candidates So the Apostle ordered the Primitive Christians 〈◊〉 â—o Acts 6. 3. Look you out among 〈◊〉 seven men of honest Report full of the Holy Ghost and Wisdom whom we may Appoint over this Business Every Believer was not qualified for the Service Every Godly Minister was not so fit to be sent to the Phillippians as Timotheus 〈◊〉 whom 't is said I have no man like minded who will naturally care for your 〈◊〉 Phil. 2. 20. Now as the Electors do Regularly â—ind mens Spirits so much more should 〈◊〉 Elected in their Acceptance of Employments to which they are Chosen The 〈◊〉 of this Care makes many to ventâ—â—â— on Depths beyond their Stature Burdens beyond their Strength Like the Ridiculous Aspiring of the Bramble in â—â—thams Parable Iudg. 9. 15. to be King of the whole Forrest Come says the silly Shrub and put your Trust in my Shaddow Some are Imposed upon by Others Hypocritical Flattery And they again Impose upon themselves by their carelâ—â—s Self-conceit Some are over-valued by thâ— Esteem that the partial Love of their Friends do put upon them Passions are violent and commonly Over-lash Love thinks all Excellent and Hate thinks nothing good A mans Own Prudence should rather guide him than Others Mistaking Affections And truly in those things wherein others may be greatly Deceived A man who is well Acquainted with his Own Spirit may rightly and easily Inform himself This is not said that men should only Contemplate their Own Infirmities for then no Humble Honest Man would ever be Employed All such would be ready to Answer with Moses upon a Great and Illustrious Call I am not Eloquent I am slow of Speech I pray thee send by the hand of him whom thou wilt or marg shouldst send Exod. 4. 10 Or with Holy Humble Ieremiah ch 1. 6. Ah Lord I cannot speak for I am a Child But the meaning is every man prudently allowing graynes for Humane Infirmity Does or may by the Study of his Own Spirit know what in some â—â—asure he is good for and should acâ—â—â—dingly apply himself to business As 〈◊〉 is true on the one hand what is conâ—â—â—â—ed in that old Proverbial Rithm â—emo adeo est Tusus quinullos Serviat Usus 〈◊〉 is so good for nothing but may be us'd in something And 't is as true on the other hand 〈◊〉 omnia possumâ—s omnes We are not all 〈◊〉 for every thing Invita Minerva a 〈◊〉 Genius will never do Nobleâ—â— ploits And thus much of Knowing our Spirits â— But when we know them and 〈◊〉 Labourâ—d to Govern them according 〈◊〉 our best Discretion and Ability 〈◊〉 then finding an Insufficiency in 〈◊〉 selves well to manage those Headâ—â—â—ong and Impetuous things we shall 〈◊〉 cause besides our own Endeavours 〈◊〉 our own Spirits Humbly Earnest 〈◊〉 and continually to crave Assistance 〈◊〉 on High That God by his â—â—â—ctifying Grace would do that for 〈◊〉 which our Natural Poweâ— will never be able to Compass for our selves Not to Expell our Natures but to Order and Govern our Natural Dispositions and Inclinations as may be most for His Glory and Service and so for our own Comfort and Advantage We should Incessantly Pray for our selves the same which the Apostle here does for the Thessalonians That we may be wholly Sanctified and that our whole Spirit both Soul and Body may be preserveâ— Blameless to the Coming of our Lord Iesus Christ. I have done and shall conclude this Discourse with that frequent Benediction of the same Apostle As to Timothy 2 Epist. 4. 22. The Lord Iesus Christ be with your Spirit Which is the same in Sense with that to the Galatians ch 6. 18. and Philemon v. 25. Thâ— Grace of our Lord Iesus Christ be with your Spirit Amen FINIS Advertisement 〈◊〉 little Treatises formerly Published by this Author â— THe Little Peace-maker Discovering Foolish Pride the Make-bate from 〈◊〉 13. 10. Only by Pride cometh Conâ—â—â—ion but with the well-advised is Wisâ—â—â— â— The Way of Good Men for Wise 〈◊〉 to walk in from Prov. 2. 20. That 〈◊〉 mayst walk in the way of good men 〈◊〉 keep the paths of the Righteous â— Debts Discharge being some Consiâ—â—â—ations on Romans 13. 8. Owe nothing 〈◊〉 man but to Love one another â— The Gaming Humour Considered and â—â—proved or The Passion-Pleasure Exâ—â—sing Mony to Hazard by Play Lot 〈◊〉 Wager Examiâ—ed There are also two little things in English Meeter The one Meditations on the History Recorded in the First Fourteen Chapters of Exodus The other The Ark its Loss and Recovery being like Meditations on thâ— beginning of 1 Sam