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
Sabbath v. 4 But now his friends are come by them is his Countenance sharpened Prov. 27. 17. He had good Metall before but now is a Keen Edg put upon it Whether it were that they brought him Contribution which better'd his Outward Condition and so Raised his Spirit a pegg higher or else that they were to be his Fellow Travellers and so being now Ready to Depart v. 7. He was bravely resolved to out with that which had so long broyled in his Bosome Some way or other whatever it were it had relation to their coming whereby his Spirit was enlarged He had a Good Spirit before but now a Great one His Zeal before was kindled but now it breaks out He cares not now what they said or thought of him he now Ruffles them Roundly delivers his Testimony shakes his Raiment at them Tells them their own and throws the Blood of their Obstinacy upon their own Heads So much may Outward Circumstances sometimes Help forward the actings of Grace and Nature in a Sanctifyed Spirit T is manifest he was of a vehement Spirit and eager in all things When he missed his friend he could not stay at Troas tho' he might have done it to good purpose for there a Door was opened to him of the Lord 2 Corâ— 2. 12. But he had no rest in his Spirit because he found not Titus his Brother there and away he must into Macedonia after him v. 13. Doubtless the Apostles Removes were by direction of the Spirit of God but yet oftentimes they were according to Humane Affection or Spirit Tho' secretly over-ruled by God for his Holy ends Thus this Hot Spirited Man was parted from Barnaâ—as in an anger Acts 15 39. The Contention was so sharp that they parted one to Cyprus and the other to Syria Cylicia but both about the same Evangelical Business Another Instance of his Zealous Sturdy and Vehement Spirit was his Carriage to Peter 1 withstood him to the face Gal. 2 11 Peter was Pauls elder Brother in the Faith another man perhaps in the case would have handled him more respectfully but Paul cannot complement he must do all things like himself he not only Preaches against his blameable Practice and Complyance but noses him for it in a publick presence I said unto Peter before them all v. 14. And thus much of Pauls Zealous Spirit The next Example shall be Apollos who was by Nature t is likely as well as Grace a man Fervent in Spirit and therefore Spake and Taught Diâ—â—gently according to the Knowledge that he had in the Gospel which as yet was not very great Knowing only Iohns Baptism until a Tent-maker and his Wise Aquila and Priscilla had Expounded unto him the way of God more perfectly He was indeed a man of a brave Spirit and Excellent Endowments He was Eloquent and a great Textuary Mighty in the Old Testament Scriptures and so well furnished for an Eminent Preacher But 't was his Spirit his Fervent Spirit Subordinate to his Grace that fitted him to Speak Boldly in the Synagogues and mightily to Convince the Iews and that publickly Acts 18. 25 c. A man of as much Grace and more Knowledge might not have been Able so well to perform this Service Zeal for God which is every mans Duty will not Comport so well with every mans Spirit Non omnia possumus omnes All cannot do All. When Father Paul at Venice was Discoursed by some Helvetian Ministers concerning the Reformation and he had owned to them the chief principles of the Reformed Religion tho' he still continued in the Papal Communion being demanded by them why he did not publickly profess his Faith He is said to have Answered profecto Deest mihi Spiritus Lutheri Alas in Truth I want Luthers Spirit The Hearts of those Jews were so Callous and Hard that they needed to be warmly fomented They needed under the Law The Bittâ—rness and Heat of Ezekiels 〈◊〉 Ezek. 3. 14. So the Spirit Lifted me up and took me away and I went in the Bitterness in the Heat Hebr. and Anger of my Spirit Gods Spirit moved him and then his Angry Spirit was moved The Spirit of God made use of a vehement Spirit in the man to deal suiâ—â—bly with them And so under the Gospel They needed the Like Spiâ—it Therefore he sent Iohn as his Forerunner that Burning as well as Shining Light to Imitate the Prophet 〈◊〉 He shall go before him in the Spirit of Elias â—uke 1. 17. Now Elias was a Hâ—t-spirited man and praved down â—ot Fire to Consume the Enemies Iohn like him Preached Repentance with Severity Calling them Generation of Vipers and Laying the Ax to the Root of the Tree He was a Rough Man in a Rough Garment and handled them Roughly And indeed this Spirit was proper in the praecursor the Forerunâ—er of Christ who came to Preach Peace and Heal the Wounds of Conscience which Iohns Doctrine had made Iesus Christ himself was the Meek and Holy Lamb of God who Bare all Injuries with an Inimitable Patience and yet was not altogether without this warmth of Spirit upon occasion The Zeal of thine House hath eaten me up was spoken of him Psal. 69. 9. And Applied to him Iohn 2. 17. When he whipped the Buyers and Sellers out of the Temple and Overturned the Tables of the Money-Changers This he did Once but commonly his sweet Conversation was much otherwise 'T was Prophesied of him Isa. 42. 2. And Interpreted of him Mat. 12. 19. He shall not strive nor Cry neither shall any man hear his Voyce in the Streets Nor does he allow the Hot and Fiery Temper an Ordinary Indulgence in his Disciples When Iames and Iohn would have had him Call for Fire from Heaven on a Village of the Samaritans Luke 9. 54. He tells them They knew not what Spirit they were of i. e. either what they ought to be if they would be his Disciples or rather they might mistake themselves as men are too often apt to do and think That to be a Sanctified Zeal which more appeared but a Corrupt and Revengeful Fury These two men were Bretheren the Sons of Zebedec whom Christ who knew their Spirits better than themselves named according to their Nature And he Surnamed them Boanerges which is The Sons of Thunder Mark 3. 17. He was not Deceived in them when he chose them But knew how to Sanctify their Rough Spirit and so make a very good use thereof They might make good Thundring Preachers They might be fitted for Tough work as Luther after them was to Break through such Difficulties 〈◊〉 would have likely Foyled and 〈◊〉 as good men but of a meeker Spirâ—â— Malus Nodus malus Cuneus Ruggâ—â— Wedges are fittest for a cross-grain'd pieâ— of Service Fire in mens Spirits as 〈◊〉 as among the Elements may be necessaâ—â— sometimes And Rendred very Serviceaâ—â— if it be well Governed But here 's the Difficulty Many good Christians by Reason of Natural Infirâ—â—ty are not
THE SPIRIT OF MAN OR Some Meditations by way of Essay on the Sense of that Scripture 1 Thes. 5. 23. And the very God of Peace Sanctifie you wholly and I pray God your whole Spirit and Soul and Body be Preserved Blameless unto the Coming of our Lord Iesus Christ. By Charles Morton Minister of the Gospel at Charlstown in New-England Mal. 3. 16. Take heed to your Spirit Luke 19. 55. Ye know not what manner of Spirit you are of Boston Printed by B. Harris for Duncan Campbell at the Dock-Head over-against the Conduit 1692. ERRATA PAge 23. line 19. for Casual r. Equally p. 26. l. 2. after That r. Tho' p. 50. l. 30. for To. read in p. 77. l. 29. for The r. They p. 78. l. 24. for Clears r. cleaves p. 85. l. 21. for whence r. where AS we have all manner of Demonstrations to assure us of what Eâ—â—hu asserted when he said There is a Spirit in man so we have the Eternal Spirit of God Himself by the Pen of His Inspired Solomon Recommending this Blessed Oracle of Wisdom unto us A man of Understanding is of an Excellent Spirit Indeed we have no Understanding till believing that we have within us a Spirit Excellent for the first Author and Nature of it we Endeavour above all things to make that Spirit become yet more Excellent by the Alterations of a New Birth upon it The Woful and Rueful Degeneracy which has beâ—allen the Spirit of Man by his Fall into Sin is a matter of the most bleeding Lamentations unto every Spirit that in the least measure begins to Awaken out of that Lamentable Fall Yea The whole Creation Groans over the vitiated Spirit of man and sighs How art thou Fallen O thou Child of the Morning Accordingly when once the Symptoms of a Recovery from The madness in our Hearts whilâ— we Lâ—ve do dawn in the Reflections of our Spirit upon its own unhappy Depravations our chief Question and Study then is What we shall do for the Salvation of that Spirit from the Distempers â—f it and we become wonderfully Thankful unto our God for His accommodating of Us with such means of Grace as He never bestow'd upon the Apostate Spirits whom He hath Reserved in Darkness under Everlasting Chains If we duely consider the Natural Faculties of that Spirit which the Father of Spiritâ—s hath Breathed into us or the provision which God has made For it in the Spiritual World we shall indeed reckon that our Spirit is too Excellent a Thing to be neglected yea that there is no Folly like that of the man who Despiseth his own Soul But if we again consider the Moral Pollutions which have disordered our Spirit we may be soon convinced That we are in Danger of Dying without Wisdom whereby the Excellency that is in us then will go away And that there had need be some Essayes towards a Revival of the Primiâ—ive Excellency in our Nobler and Better Part in order to our Meetness for the Inheritance of the Saints in Light Now as the whole work of Sanctification upon the Spirit is necessary to make it Excellent so there is a notable stroke of that work performed in the Sanctification of the Humour which is to be seen in the Temper and Biass of that Spirit There is â— certain Air of our Complexion which Results from some Circumstances of the Uniâ—â— between our Souls and our Bodies and â—his Disposition we ordinarily call The Spirit of the man Let This be Sanctify'd and the Man will become one of The Exâ—cellent in the Earth It would be a marvellous Renewal oâ— the Divine Image in our Spirits and it would render us extraordinarily as well Serviceable to others as Comfortable to our selves if that Inclination which our Spirits have as they are United and therefore very much Conform'd unto our Bodies were Preserved Blameless and were this remarkable Article of Sanctification more considered we should see perhaps â—ar more Excellent Spirits than are now too frequently beheld in those that wear the Name that began at Antioch To promote this Holiness and Happiness the Reader is here blessed with the Worthy Labours of a Learned Pious and now Aged Servant of the Lord Jesus Christ in the Ministry of the Gospel He is a person too considerable in his Generation to want any of our Commendation and as for this his Judicious Treatise 't will by its own Pertinency and Usefulness abundantly Commend it self unto every sensible person that shall peruse it with a just Attention All that belongs unto Us is to follow it with our Prayers That He who Forms the Spirit of man within him would by this Book assist the Readers in Reforming whatever they may find in their own Spirits calling for that Reformation and in Glorifying of God with the Spirits which He has Made and Bought for His own Immortal Glory Increase Mather Iames Allen Samuel Willard Iohn Baily Cotton Mather The CONTENTS TExt Opened PAGE 1 VVhole man-what â— Expositors Differ 6 The most proper Interpretation thought by the Author 9 Spirit out of Man 9 In Man 10 Peculiar Genius in Text. 14. Scripture Distinctions of Soul Spirit 16 Constitution of our Spirit 18 Spirits Hot. 27 Chearfulness 28 Activity 31 Courage 34 Anger in zeal 41 â—n Iealousie 51 Spirits Cold 54 â—orrowful 55 â—ull 63 Timorous 65 Meek 69 Spirits Moderate 73 â—â—ference no strained Notion 88 THE SPIRIT of MAN OR Some Meditations by way of Essay on the sense of that Scripture 1 Thes. 5. 23. And the very God of Peace Sanctifie you wholly and I pray God your whole SPIRIT and SOUL and BODY be preserved blameless unto the Coming of our Lord Iesus Christ. THe Apostle having given the Thessalonians divers Exhortations in the preceding Verses closes all with a profession of Prayer for them as well knowing That all Counsels or Charges by men thoâ— sent from God himself would be of no effect unleâ—s God by his Sanctifying 〈◊〉 do give men Grace to Improve 〈◊〉 He prayes not only that they may be Sanctified but that they may be wholly so And that the â—ulness of the Expression HOLOTELEIS wholly perfectly may the better appear He Descends to all the particulars that are in Man he mentions the chief Heads of them which are either all that is in Man or To which All that belongs to Meer Man may be Referred Your whole Spirit and Soul and Body that they may be Sanctified or filled with Grace and not only so but also preserved blameless therein to the Coming of our Lord Jesus Christ that is preserved to the End We shall a little Explain the words The very God of peace Autos de Oâ— Theos or the God of Peace himself 't was a frequent Option Benediction Salutation or Valediction Peace be to you In the word Peace all good was comprehended So to these same persons 2 Thes. 3. 16. Now the Lord of Peace himself give you peace always by all means Here in the
Text it seems to Referr to a Duty peace with men v. 13. be at peace among your selves And a priviledge peace with God and in your Consciences To both which Sanctification doth contribute in the perâ—formance of the afore mentioned Dutâ—â—â— Sanctifie you HAGIAS Al make you holy or separate and consecrate you to himself this is the Notation of the word The Definition of the Thing Sanctification is A Renewal of the whole man whereby we are enabled daily more and more to Die unto Sin and Live untâ— Righteousness according to Gods Foreordaination Wholly HOLOTELEâ—S wholly-perfectly as is before noted is To Extend this work of Grace to all the parts of Grace and all the parts of Man The parts of Grace both Habits and Acts and in both the perfection of Degrees and persistance of Duration In the parts of Man that which follows And I pray God your whole Spirit HOLOCLERON TO PNEUMA The word HOLOCLERON signifies properly Haeres ex asse a compleat Heir from whom nothing is given away or one that has the whole Inheritance It therefore I think does here signify all that Appertains to Man expressed by the word Spirit HUMON TO PNEUMA All the Spirit that is in you or all that may be called your Spirit Your not the Spirit of God in you for He is not capable of Sanctification being already and always in himself perfectly Holy TO PNEUMA The Spirit What it is is the chief matter of our present Enquiry and therefore of it more fully after only we shall here Note That it seems to be a more General and comprehensive word in which the two that follow are Included And Soul and Body KI HE PSUCHE KI TO SOMA The Latin Et Anima Corpus I should not scruple to Translate Both the Soul and the Body and if et et in Latin signifie Both And why KI KI in Greek does not as properly the same I see no Reason And then the Text would run thus I pray that your whole compleat Spirit as a General Both Soul and Body two special Ingredients thereof or contributers thereunto may be preseâ—ved c. Preserved TERETHEIE may be carefully watched as those that keep Guard in a Garâ—ison for this Spirit of a man is most liable to Assaults by Temptation And because men are apt to be Defective in this Spiritual Watch I pray that God would take the charge of you watch over you and keep you safe Blameless AMEMPTOS so as Momus the Carper shall find no fault in you so is the woâ—d Rendred â—hil 2. 15. and 3. 6. 'T is supposed you are or will be wholly Sanctified according to the first Praâ—er in the Text but this notwithstanding your peculiar Spirit is apt to run out and so be blameable unless you are especially protected guided and preserved To the coming of our Lord. that is to the end Till you come throâ— Grace to Glory This needs no farther Explicaâ—ion as to the present Enquiry The words thus Explained we come now to view the parts of the Text wherein we have 1. Two Acts. Sanctification and Preservation 2. The Author of them God to whom the Prayer is Directed 3. The Modification of them wholly throughout continually 4. The Subject the whole man expressed by the Whole Spirit both Soul and Body And this Last it is with which at present we are mostly concerned The Whole Man is sometimes expressed by only two words Soul and Body or Spirit and Body which are the two physical or constituent parts of Man SO 1 Cor. 6. 20. Ye are Bought with a price therefore Glorifie God in your Body and in your Spirits which are Gods Also in 2 Cor. 7. 1. Having these promises Let us cleanse our selves from all filthiness of the Flesh and Spirit In both which places Spirit is the same with Soul and Flesh in the latter is the same with Body in the former But wâ—y here the whole man for 't was the same to be preserved that was to be Sanctified why I say he should be here expressâ—d by three particulars is a matter wherein Expositors do differ and I find these several Interpretations of the place 1. Some will have Spirit and Soul to be put Exegetically as if both signiâ—ied but one and the same thing one being added only as Explication of the other so Austin But indeed methinks this here seems a little harsh because needless for Soul and Body or Spirit and Body as it is in the two fore-cited Scriptures were Intelligible enough to express the two physical constituents of a man Besides the particle Kl. And or rather Both seems to connect Spiâ—it And Soul as two things that have some Distinction between them 2. Others will have Spirit to signifie the Mind and Understanding and Soul the Will and Affections Calvin Marlorate and divers other from whom I would not willingly Dissent and therefore shall not slight their Judgment yet I must humbly profess however clear the Notion was to them it is not so to me for that which they call Soul is as truly Spirit as the Leading Faculty the Intellect Yea I find the Expressions quite Transverse As if Soul signified the Intellectual Faculty and Spirit the Volitive in Mary's Song Luk. 1. 46 47. My Soul doth Magnify the Lord and my Spirit hath Rejoyced in God â—y Saviour As if she had said My Soul that is my Mind and Understanding Doth Magnify i. e. Has high Thoughts of God great Estimation of him which are Acts of the Intellect and the only Internal Magnification of him And my Spirit i. e. my Will and Affections hath Rejoyced which is their proper Act. This to me seems more currant if in this place there be a Distinction between Soul and Spirit But I will not Assert it I rather think there is none here only her Inward Joy of heart being great her Outward Expressions thereof in words are Enlarged Soul and Spirit in a Pleonasm signifying only her Inner Man But if Spirit here do present us with any Distinct Notion I should take it to be a Chearfuâ— Frame of Spirit in which she then was 〈◊〉 then it will fully fall in with our present Conceptions of the word Spirit in our Text as shall be shewn anon 3. Some will have Spirit in our Text to signifie the Higher Faculties both Understanding and Will the Rational part in man and Soul the Inferiour Faculâ—ies common to man with Bruits and Plants Sensative Vigetative c. This indeed iâ— a common Interpretation But methinks it is harsh to Denominate Mans Soul from the Infeâ—iour Powers contrary to that Logical Rule Denomination is from the better part Nor do I find in Scripture to my Remembrance the word Soul any where else to have this signification Nor Lastly are these Lower Faculties capable of other Sanctification then that of the Body which is to be but Instrumental to the Soul in Holiness and therefore thus to separate Soul from Spirit is
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
of them And thus much of the Souls Faculties or Acts for which sometimes the word Spirit is â—aken 4. Spirit is Lastly taken for some Qualifications or Inclinations of the mind as United to the Body and Conformed much thereunto This is the product of Nature Acquisition and Circumstances of Life all which concur to form the GENIUS Temper or Disposition of man Each man hath something peculiar to himself in this Respect as he has in the Features of his Countenance Stature Shape Meen or Carriage of his Body whereby he is Distinguished from any other So if we ask What Spirit is he of we mean of what Temper Inclination or Genius How Disposed How Quaâ—ified And the true Answers will be as various as men of whom one man is by Nature Acquisition or both of a sober grave Spirit Another of a Quick Active Chearful Spirit Another of a weak timorous Careful Some are Gentiel Generous Courteous Open Hearted Others Churlish Clownish Surly Rough Close and Reserved c. All these Spirit are viciated by Corrupt Nature and may by the Spirit of Grace be so Sanctified as to Render men Serviceable tho' in a different way and of good acceptance both with God and man Now This I take to be the most proper meaning of the word Spirit Here in the Text And then the sense of it is I Pray God you may be wholly Sanctifyed in every Part and Faculty every Power Natural Acquired and being Sanctifyed may be wholy also preserved In General your whole Spirit All that gives any of you a Distinguishing Character from other men more Particularly your Soul the forma hominis the Inner part and your Body the Materia hominis or Outer part Both which are Included in the Spirit which Results from both The Faculties of the Soul with their Habâ—â—uations or Improvements and the Temperament of the Body attended with Outward Circumstances contributing thereunto This I think is the Aposâ—les meaning iâ— I rightly understand him Having thus lâ—id down the Notion in General we shall Endeavour to make it plain by opening some particulars As 1. There is in Scripture such a Distinction between the Soul and Spirit which we shall first shew by one place in the General and after by more particularly in their proper places The place in General is that of Hebr. 4. 12 13. The Word of God is quick and powerful and sharper than any Two Edged Sword piercing even to the Dividing asunder of Soul and Spirit and of the Ioynts and Marrow and is a Discerner of the Thoughts and Intents of the Heart neither is there any Creature that is not manifest in his sight c. This Dividing asunder of Sâ—ul and Spirit Is it a Philosophical Distinction of the Powers and Faculâ—ies into Superiour and Inferiâ—ur as some would have it I pray to what purposâ— Is it to shew the Sâ—periour as clear and untainted by the Fall but that the Inferiour and Bruital or sensual part is â—iciated and corrupt as some of the Heathen Philosophers have conâ—usedly suggested They say indeed that NOâ—S the mind is Divinâ— aurae particula a Sacred and Divine Thing ' not inclined to any thing Disallowed by Right Reason till it come to be Incarcerated in the Body and then clogg'd by a Dull Material Flesh and yoked with a couple of other silly Souls the Sensitive of Brutes and the Vegetative of Plants It becâ—me obstruâ—ted in all vertuous aspiring and born down to Sensual and Inferiour Acts and Objects Thus they Dreamt and does the Scripture give any Countenance to such Fancies I think not I rather take it thus The Apostle â—aving Exhorted them to study and use Diligence or Labour as we read it to Enter into the Rest before mentioned Tacitly implies that this work should be done with all Sincerity for that they had to do herein with a Heart-searching God This is manifest by the Energie of his Word which openeth to a man the Secrets of his Soul for the word is â—iving or Quick c. As if he had said God who made man knows him altogether and better understands what is in man than man does what is in himself Man has but Dark Apprehensions of himself and therein oft times grosly does mistake Bâ—t God by his Word Searcheth intimately and Discovereth fully to him what he else would not take notice of His Soul and Spirit lye close together as do his Ioynts and Marrow But as the Anatomists Knife lays open the one Difference so the piercing Two Edged Sword of the Word does the other That word shews him How his Soul came pure out of the Hand of God but he hath added thereto a vicious Spirit by the perverting of what God did make upright Let not man therefore charge God foolishly and say as Adam did concerning Eve From the Soul which thou gavest me all my faults do arise No It is from that Evil Spirit which man hath to himself Acquired His Soul indeed has the powers but 't is his Spirit that gives the Inclinations which in a natural corrupt State are wholly bent unto Evil. Thus the Malady is opened and searched by the word and the Cure is also by the same word prescribed As here in the Text Namely Sanctification And thus much for the first particular That there is in Scripture such a Distinction betwixt the Soul and Spirit 2. That the Constitution of this Spirit or Genius is an Aggregate or Resultant from the Connexion of divers things in Man As his Souls Faculties his Bodies Temperament His Acquired Habits by Instructions Examples or Customes And Lastly The Outward Adjacents or Circumstances of his present Life A little of each of these 1. The Faculties of the Soul as Understanding Will Sensitive Appetite or Passions are all Ingredients as the Substrate Matter of this Spirit in Man But the Modification of them is from the other Causes Souls in themselves are all Equal but the Spirits are vastly Different one from another And this is from the particulars that follow and in a chief manner from 2. The Temperament of the Body which is more or less Different in every Individual Man As there are scarce Two Pebbles on the Sea Beach or Two Chips hewen from the same wood exactly figured alike Nay As there are hardly Two Faces Gestures or Meenes of Men which are the outward Indices of their Inward Constitutions But doe in some things Differ tho' some are more alike than others Even so it is with their Temperaments which are a chief Ingredient into their Spirits whereof we now speak That saying of Philosophers Manners of the Mind follow the Temperament of the Body is true if rightly understood with a due Temper or as we say with a Grain of Salt By Manners we must understand not the Vertues or Vices themselves But the Genius and Inclination which leads and Disposes to them And that 's the same with this our Spirit Otherwise skilâ—ul Physicians who may perhaps
have the worst Manners might be accounted the best Mâ—rallists they could easily mend all the world who cannot mend themselves Nor must we understand by this our Substrate Matter the Faculties above-mentioned as if The Body has an Operative Influence upon the Soul to Induce as it were a new form upon it for the Soul is the Active part in Man and the Body nothing so But the thing stands thus The Soul which is a True Spirit in a Nobler Sense than that whereof we are now treating being by its Information of the Body most Intimately conjoyned thereunto while it is in the State of Conjunction and Union in Man Uses the Parts Humours and Members as its Instruments or Organs in all its Operations Now as a Workman Receiveth nothing of his strength or skill from his Tools wherewith with he works yet in the Exercise of his Abilities he will find himself much furthered or hindred in his business according as his Tool is either Apt or Unapt for his Work So is it in this Case The Soul Receives no power from the Body But in Exerting its own proper powers is helped or hindred by the Bodys good or ill Temperament Thus an 〈◊〉 Tempered Brain makes that Soul Act like a Fool or Ideot which had it a Brain Wellâ— Tempered would be both prudent and sagacious And so also the Temperament of the Heart Blood and Natural Spirits gives Help or Impediment to the â—ill and Affections even as The Organs of Sense do to their proper Senses Hence that saying Anima Gaâ—bae male habitat The Brave Soul of Galba had but an Ill Lodging He being a brave Spirited Man but very sickly 3. Acquired Habits do much Alter the Genius or Spirit from what it would be if men were left to their Pure Naturals These Habits arise partly 1 From Instruction Rules so Intellectual Moral Habits whether good or evil are formed much according to the Information men meet with especially in their younger dayes Thus as to Advantage every part of Philosophy contributes its share Logick and Metaphysicks sharpness of Judgment Mathematicks Solidness and Sagacity Physicks good conjecture at the Reasons of things Moral Philosophy and History Prudence Rhetorick Fairness and Confidence of Address Poetry quickness of fancy and Imagination Any of these as they are better studied do accordingly Enable and Incline the mind of Man Didicisse fideliter Artes c. And so on the Contrary as to Disadvantage All vicious and erroneous Principles foolish and vain traditions and such like evil Rudiments being Instilled into Youth do Taint and Darken the Judgment Debauch the Will Affections and Debase the whole Spirit and Genius of the Man 2. From Pattern Example and Converse with People make deeper impâ—ession then Rules and have a very great influence in forming the Genius especially of Youth when they are stepping from Boy to Man and are taking upon them to chuse their own way then if ever Multum Refert quocum vixeris it concerns you to think where you dwell The force of Example is set forth in that Prov. 22. 24. 25. Make no friendship with an angry man and with a furious man thou shalt not go Lest thou learn his way and get a snare to thy soul. T is called a Snare tho' the ill-favoured humour be no plausible bait to allure yet for that all Custom has a secret and fascinating Insinuation whereby at least the Aversation and Abhorrence of Ill things to which we are enured is very much abated So as not only the Vices themselves under some false name such as Gallantry of Spirit Greatness of Soul Scorning to take an injury c. put fair for an approbation and are contagious But even the Inclinations to them preparation of Spirit for them do commonly spread themselves from one person to another And so also in some measure tho' not casually may we expect in things of a better Character Prov. 13. 20. He that walketh with the wise shall be wise c. Which place I think does not only intimate Gods usual Blessing upon fit means but also discovers those proper means which in their own Nature are apt to operate in a Moral way upon the minds of men not indeed to give the Truth of Grace for then all in Godly Families would be Religious Leave no ground for that complaint In the Land of uprightness will he deal unjustly Isa. 26. 10. And the contrary too often do we find by sad experience Nor are those â—air Dispositions which Conversation may work such Preparations for Grace as doth oblige God ex congruo to give the Truth thereof but only the whole is this If God please to give his Supernatural Grace to one that has fair Natural Dispâ—sitâ—â—ns Those Graces will the more â—lluâ—â—riously appear to Render a Man the more Eminenâ—â—y Serviâ—â—all Aâ—d to 〈◊〉 our daily Experience and common obâ—â—â—vatiâ—n that men are much what the Cusâ—om and usual practice of the place is where they live He that is bred orâ— much conversant in the country gets there a simple plain heartedness or perhaps a Rough Rusticity He that is much in the City has more of Civility Sagacity and Cunning. One who lives where News is frequently Talked Gets somewhat of a Publick Spirit Amongst good natured People a Candid Spirit Amongst Souldiers a Bold and Boysterous one And so of all other Affections which may be considered in an Indifferency Neither morally Good nor Bad in themselves but only as Sanctification or Corruption makes the Difference 4. Outward Circumstances do also Exceedingly vary mens spirits and that in a shorter space of time then Habits use to do Thus Prosperity Wealth Honour Health friends c. do commonly enlarge the mind of a mâ—n and make him bold and brisk Whereas the contrary Poverty Disgrace Sickness c. do usually Contract and Emasculate the Spirit If these are of a long continued Series they do very much towards the forming of a setled and fixed Genius But if only Occasionally or at certain times they occur then they vary and Contemperate the Setled Spirit for a season and perhaps become a means to Reduce it to a better Mediocrity Thus one of a Light and Airy Spirit and for the most part in all good Circumstances may at such times be unmanageable by Advice until perhaps a particular sore Aâ—â—iction hath somewhat abated of his Gallantry and opened hiâ— Ear to Instruction whereby his Spirit may be better Regulated for the futuâ—e And thus much for the Aggregation or Resultance of this our Spirit from the concurrence of divers things both within and without the Man 3. The next particular in order to the Explaining of our General Notion shall be the taking Notice That all these do some way concurr to Constitute and Represent the Man Abstracted from Grace and Sin yet the Internals and Essentials of Soul and Body have the principal stroak herein And then that the other matters that are
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.
Impeaches Gods Glorious Attriâ—utes his Mercy Truth and All-sufflciency But if this Little Low and Timorous Spirit be Sanctified 't is Exercised in a Gracious Humility which Aspires not to things too high Ps. 131. 1. A Contrite Spirit Sanctifyed is no Base and Contemptible Spirit 'T is Preferred and Esteemed by Wise men Directed by the Holy Spiâ—it of God who teaches men to put a due value upon the good of Things and Persons Better it is to be of an Humble Spirit with the Lowly then to Divide the Spoyl with the Proud Prov. 6. 19. He shall be far from Contempt A mans pride shall bring him Low but Honour shall uphold the Humble in Spirit Prov. 29. 23. Humility is a Lovely Grace amongst men it avoids Quarrels which Pride and Haughtiness of Spirit commonly makes It gives no Offence and Removes the Offences that are Taken Yielding pacifyeth great Offences Eccl. 10. 5. And as 't is Acceptable to men so it is well pleasing unto God A Broken and a Contrite Spirit O God thou will not Despise Psa. 51. 17. Not Despise is a MEIOSIS yea he Favours and Approveth The Lord is nigh to them and Saveth such as be of â—â—â—â—trite Spirit Ps. 34. 18. This Favour 〈◊〉 the more Illustrates by setting 〈…〉 own Excellencies The Great and 〈…〉 God Regards the Little and Low Spirit This is more than once shewn by the Prophet Isaiah For thus saith the High and Lofty One who Inhabiteth Eternity I Dwell in the High and Holy Place and with him also that is of an Humble and Contrite Spirit to Revive the Spirit of the Humble and to Revive the Heart of the Contrite Ones Isa. 57. 15 16. And ch 66. 2. Heaven and Earth hath mine Hand made But to this man will I Look even to him that is poor and of a Contrite Spirit and Trembleth at my word 'T is not that poor mean Spirit that Trembles at the Shaking of a Leaf or sinfully feareth man whose Breath is in his Nostrils but he that feareth the Lord and Trembleth at his Word Such an one shall not only be Countenanced and Comforted by God here but bountifully and graciously be Rewarded hereafter 't is the first of the Beatitudes Mat. 5. 3. Blessed are the poor in Spirit for theirs is the Kingdom of Heaven 4. Is that Hotter Spirit an Angry Spirit fermenting in Zeal and Iealousie This colder is meek and wholly Inclined to peace 'T is Sheepish Lamblike and Inoffensive no great Doer and a quiet Sufferer 'T is patient and silent in bearing Injuries and easily overlooks Faults It 's apt to think well of all and in general all its motions are calm and soft This quiet calm Teâ—per if Unsanctified hath its spring only in Bodily Temperament and Worldly Wisdom and then Undecently bears oftimes what it ought to shake off with Indignation 'T is indeed Inclined to good Offices but still with Earthly Design It does good to Receive good Looking for something again contrary to our Saviours Rule Luke 6. 45. 'T is not the Subject of Anger because it would not be the Object thereof always accompanied with self-secking and its greatest Design is to pass quietly thro' the World 'T is utterly Indisposed for holy Zeal so as never to contend earnestly for the Faith Nor will it plead Gods Cause when Wickedness is Rampant nor Labour to Restrain or Rebuke Ungodliness This Gallio-like Spirit cares for none of these things Acts 18. 17. But wholly Leaves men to their own Course without any Religious Controul This was Elies Sin for which both he and his Family were severely Dealt with God was Angry with him because he was not Angry â—or God T is a Listless Frame for Affectionate Duty Dead Hearted to and in Heavenly Service A Professor of such a Spirit is but a Cold Christian and will have but a cold Entertainment when he comes to seek his Reward A true Christian should be always furnished with a Spirit though not always Use it There is a time for necessary Anger And we should Use our warmth of Spirit or forbear it as occasion Requires What will you Shall I come unto you with a Rod or in Love and in the Spirit of Meekness 1 Cor. 4. 21. This Unsanctified softness of Spirit Tho' it be thus Useless and Blamcable yet this must be acknowledged of it That of all the Worldly Spirits 't is one of the best and as it does no good so it does Least Harm and Mischief It may Render a man a quiet and untroublesome Neighbour and tollerable Member of the Commonâ—wealth But still a sapless and fruitless Branch in the Church and is far short of true Christianity whatever it professes But if the Meek Spirit be a Sanctified one Oh! How Excellent How Lovely and Desirable is it How much does it conduce to Brethrens Living together in Unity How many Brawls and Factions would it prevent It then when Sanctifyed has another principal Rise and End then was suggested by Nature and Circumstances It then Arises from Conformity to the Great Exemplar Isa. 53. 7. Who was brought as a Lamb to the Slaughter and as a Sheep before the Shearers is Dumb so opened not he his Mouth VVhâ—n he was Reviled he Reviled not again when he Suffered be Threatned not but committed himsâ—lf to him who Iudgeth Righteously 1 Pet. 2. 23. Again this is a fit Spiâ—it to Deal with Sinners Restore such an one in the Spirit of Meekness Gal. 6. 1. 'T is that which is peaceable with men and pleasing to God and therefore is Honourable as an Ornament The Ornament of a meek and quiet Spirit which in the sight of God is of great price 1 Pet. 3. 4. Surely God knows the true value of Things who hath put all Worth and Dignity into them This is a proper Gospel Spirit very much for its Honour and promoting its Interest in the World It oft-times holds the Hands and stops the Mouths of its Adversaries That Rebuke of our Saviour to those Sons of Thunder Iames and Iohn when they would have Fire from Heaven upon the Samaritan Village Luke 9. 55. Intimates the True and Genuine Gospel Spirit Ye know not what manner of Spirit you are of You are not Spirited as you should be The Spirit you have is a Chollerick Revengeful Spirit and you know it not Or you know not what Spirit you should be of as my Disciples The Spirit of Elias under which you would cover your passions Has done its Preparatory work in Iohn Baptist But now the Evangelical-Spirit hence forward is quite another thing 'T is full of meekness sweetness and gentleness of mind which by your present talk you seem little to understand You as my Disciples do profess to be of the Gospel-Spirit But alas you have it not You know not what Spirit you are of And thus much of the two Opposite Spirits the Hot and the Cold. We come now to the Mean between them both which of all the Natural Spirits
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
wheâ—â—e the word for signifies either as much as or Instead of and then it Imports that a Spirit of Judgment is fit for Judges as Strength and Courage is for Souldiers or else it signifies the same with that ch 1. 26. I will Restore thy Iudges as at first and thy Counsellors as at the beginning that is by Raising up either in Providential Dispensations or special Qualifications men that should bâ— Repairers of their Breaches and Restorers of paths to dwell in ch 58. 12. from all which it appears that this Moderate Spirit is not only apt to be Governed but also it is fit to Rule and Govern in the World because of the Wisdom and Discretion that is used to accompany it especiâ—lly when it is Sanctified and Over-ruled by God As to that General Vertue in respect to the Will or Volitive Faculty to which it is Adapted as the Philosophers faelix temperies happy temperament by Sanctification these Moral Vertues become True Graces In Heathens where is no Sanctification yet if God Excites their Spirits they become eminently Serviceable So Cyrus who was of a Generous Noble Temper in himself yet how much did he act above himself when God stirred up his Spirit 2 Cor. 36. 22. The Lord stirred up the Spirit of Cyrus King of Persia upon which he Issues forth a Noble Proclamation v. 23. It was Cyrus his Spirit tho' stirred by God and Inclined to this special Service But where Sanctification Renews the whole man and gives New Principles and Ends in all their Actions The whole Nature of their Laudible Atchievements is also changed so that their Natural Spirit of Candour becomes the Character of a Blessed man in whose Spirit there is no Guile Psal. 32. 2. Their Fidelity comes from that Faithful Spirit which on just occasion Concealeth the matter and is commended for it Prov. 11. 13. Their Moderation of Affections is also from a principle that not only Restrains as Heathen Morals do but Mortifyes the Affections and Lusts. Gal. 5. 24. Col. 3. 5 Their Firmness is farther fortifyed by Might in the Inner-man Eph. 3. 16. whereby they are stedfast unmoveable always abounding in the work of the Lord. 1 Cor. 15. 18. for if their well-considered Reasons do fix their purposes Much more will their well-grounded Faith establish them In a word it s own Nature is Lovely But Grace super-induced renders it most Exemplary Amiable and Useful in the World And thus we have done with the Diversity of Spirits that are in men The Hot the Cold and the Moderate How they Differ in Themselves and how they are farther Differenced by Natural Corruption or Sanctifying Grace We shall now Reflect upon what has been said and with some few practical Inferences conclude the present Discourse INFERENCE 1. And by considering well the many Scriptures that have been alledged we may fairly see That 't is no strained Notion which is the Design of this present Treatise It must indeed be acknowledged that in many of those Scriptures the word Spirit may be taken in some of the common Senses put upon it As for Instance it may be taken for the Soul in general and in some for the Inward Part as an Expression of Sincerity But to take it for the Higher Faculties of Intellect and Will as the Rational part contradistinct from the Soul or from the Liver This tho' it be the most common and approved Interpretation of this Text I must confess I do not see sufficient Reason to allow it I do not find to my Understanding the word so taken in any other Scripture And therefore I take it to be but a strained Sense and thought of only for this particular place because of some Difficulty that appeared therein 'T is true indeed there is one Scripture usually alledged Heb. 4. 12. wherein Soul and Spirit are Distinguished one from the other of which place Dr. Smith in his Portraiture of Old Age hath Discoursed and Laboured to Evince That Spiriâ— there signifies the Superiour Faculties of man And Soul the Inferiour This Discourse of the Doctor 's was Considered in a former Draught on this Subject which now because that Ingenious Genâ—leman is some Years since gone to his Rest I think fit to omit only he that has Leisure may compare what is there said with what we have said of the same Scripture in the beginning of this Discourse and then judge as he sees meet And as for the many other places quoted wherein Mans Spirit is mentioned on which I now Desire you to Reflect I suppose you will judg with me That they may for the most part be very genuinely understood in our sense and that the Interpretation of those Scriptures will according to our proposed sense be very Currant 2. We may also hence Inâ—err That 't is Unjust and Unchristian to Cenâ—â—re aâ—d Condâ—mn men for their Humane Spirits To blame the Diversity of them is to quarrel Gods Work of Creation or Providence Why hast thou made me or him thus Rom. 9. 20. for Natural Temper and Modification of it by Outward Circumstanâ—es is more Dependent on his Will then our Industry We should rather observe how all this variety of Spiriâ—s may be made Eminently Serviâ—â—â—ble for that every Spirit has its particular Natural Excellency Tho' all have not that wherein thou perhaps mayst peculinly Excel One Servant of God is Chearful and Sings at his work Another goes sadly and carefully about it for fear of miscarriage yet both may be good and Faithful Servants and neither shall Lose his Reward but Enter into his Masters Joy Surely the Manifold Wisdom of God would not be so well made known by the Church in many Respects as Eph. 3. 10. Nor the Manifold Grace of God 1 Pet. 4. 10. If every man having Diversity of Gifts Did not so Minister even as he hath Received the Gift In the 1 Cor. 12. is a Large Discourse of Diversities of Gifts v. 4. Administrations v. 5. Operations v. 6. All by the same Spirit and all Tending to the same holy Ends Gods Glory and the Churches good The following verses set forth the Church under the Parable of a Humane Body wherein every Member has its peculiar Ability and Use so as the Eye cannot say to the Hands or the Head to the Feet I have no need of you v. 21. But all are Serviceaâ—le in their place and kind This he says he wrote that there should be no Schism But the Members should have the same care or regard one for another v. 25. If this were well considered and a Charitable Estimate made of every mans several Spirit or Genius it would much advance Love Unity and Mutual Honour among Christians Remove that Censorious Offensive and Froward Temper in many that doth so much Disturb Peace and Tranquility both in Church and State and incline every man to think and say if I Excel any man in some things He may Excel me in many more USE 3. We may hence