External to the Essence of man the Accidental Inherents and Adjacents do but somewhat Modify and Affect the former constitution which will still appear in some Degree or other Naturam Expellas furca licet ipsa recurret Drive Nature out with Pitch forks t will Return And act its part as sure as fire will Burn. And because the Soules Primitive facultyes are supposed to be all Equal in every man t is the Bodyes Temperament that especially gives the great Diversity in Mens Spirits we shall therefore speak of these more Distinctly And that not Exactly according to the common four First Qualityes Hot and Dry Cold and Moyst which are said by their Mixture to give the four Complexions Sanguine Cholerick Melancholy and Phlegmatick of which Physicians do so often speak But I shall Treat of them according to the Actives Hot and Cold with a Mean Temper between them Taking notice of the other By the way only as occasion is offered For it is not Physical composition or Medical Diâ—posiâ—ion of spiâ—its which we have now to do with But Spirits as they Râ—late to Humane and Moral Actions into wâ—ich these three Hot Cold and Mean hâ—ve the greatest Inâ—luence Besides aâ—l men will admit of a Hotter and a â—ooler Temperament even tâ—ose who Rejâ—ct Elementary Mixtures and have no great Regard to the four Compâ—â—xions Iâ— any like better to have it expressâ—d by Matter more or less moveable or moveâ— They may please themselves There is no Diâ—ference in the Thing however â—â—pressions vary I say therefore some mens Spiâ—its are Hot and they do commonly Act warâ—â— Others are Cold and they usually Act Cooly Others have a Spirit of a fine Mean between these two Extreams and their Actions are participant of both qualifications viciously if Unsanctified and under natural Corruption vertuously if Sanctified and mens Spirits beâ—guided and actâ—d by the Spirit of God All commonly according to their several Capacities But if at any time a man be acted contrary to his peculiar Genius 't is by a special hand of the Good or Evil Spirit upon him some special Instigation and Assistance upon a particular occasion And according to this Method we shall Treat of the several Spirits first Describing themselves and then their States both of Unregeneracy and Sanctification 1. The more Hot Spirit Discovers it self in Chearfulness Activity Courage and Angry Zeal or Jealousy 1. Chearfulness Heat joyned with a convenient Moisture answerable to the Sanguine Complexion Renders a man Chearful Vivid Sprightly and upon occasion with apt Circumstances Joyous Refreshed Merry and Comfortable It makes him look Ruddy and of a Beautiful Countenance like David in the flower of his Youth and pleasant like the face of all things in the Spring David we may suppose was of a Natural Chearful Spiâ—it His Musical Inclination whereby his skill was great seems to speak so much for this and his prudence in matters so we Read in the Text but in the Margin prudent of Speech 1 Sam. 16. 18. for these things I say He was sent for by Saul that so his Musick and his prudent Mirth might Drive away Sauls Evil Melancholly Spiâ—it This Chearful Spirit as it was in Young David Natural so it was in Old Iacob upon occasion when he heard good News of Ioseph and saw the Waggons that were sent for him Gen. 45. 27. 't is said The Spirit of Iacob their Father Revived Such also were the Refreshed Spirits mentioned 1 Cor 16. 17 18. I am glad of the coming of Fortunatus for they have Refreshed my Spirit and Yours And that of Titus his Joy 2 Cor. 7. 13. Because his Spirit was Refreshed by you all The meaning of all is Their Spirits were Chearful and Vivid upon these Comfortable occasions The Spirit also signifyes Health and strength as in the Hungerâ—starved Egyptian 1. Sam 30 who being left sick v 13 having now Eaten and Drank after the three Days fasting t is said v 12. His spirit came again to him that is He had now some life in him and could do something like himself who before was as one Dead with sadness and Desperation But now Doubtless was glad that he was alive This Chearful Spirit If Unsanctifyed and Corrupt is grosly abused to Levity froth vanity and foolish Jesting which is not convenient To Lasciviousness in them who make Provision for the â—lesh to fulfil the Lusts thereof To Pride Haughtiness selfâ—conceit and glorying iâ— their own strength and Beauty to forgetfulness of God feeding themselves without fear yea to wax fat and Kick against their Maker and Rejoyce in their Beastings But all such Rejoycings are evil Iames 4. 16. â—ut If Sanctiâ—yed The Ioy of their Spirit becomes Spiritual â—oy Iâ— like Marys Luke 1 46. 47. My Soul doth Magnify the Lord And my Spirit hath Rejoyced in God my Saviour It Lisposeth them to Thankfulness and adapts for Praysing and Glorifying of God It fits men for Chearful Service to him which much commends Religion to the World who are apt to be frighted from it by Conceits of nothing but Mortification and Self Denial therein Chearful Christianity adds a Lustre to Profession and convinces men That they may be merry and wise Now tho' this doth chiefly arise from the Tesâ—imony of a Good Conscience and the Sealings of the Comforting Spirit of Adoption yet Subservient thereunto is this our Natural Spirit which Renders men more apt outwardly to express it David was as is bâ—fore noted of this Sanguine and Cheerful temper and he did Eminently Glorify God by his Musick and Psalmody agreeable to the Apostles Rule James 5. 13. Is any among you merry Let him sing Psaâ—ms This of Cheerfulness 2. Activity is another effect of the Hotter Spirit it shews it self in a willingness and readiness to be employed as also sometimes in strong inclinations and vigorous motions in a great inquisitiveness and earnest search after things that are out of common view This Temper is very natural to Youth which is usually fitter for Execution then Deliberation and because of this Spirit t is called the Sprightliest time of mens Lives This Active Spirit while Unsanctifyed is like as in a brisk Monkey a very unlucky thing It renders men Idle Busy-Bodys Medlers with other Mens Matters Grievously Troublesome both to the Church and World Restless in themselves and suffering none to be quiet by them this fruitful Soyl uncultivated brings forth a multitude of Weeds if set upon mischeif one such will do more then many others like the active Element of Fire where it is not employed in profitable Service it works Destruction and Desolation The Inquisitiveness that attends such unsanctified Spiâ—its does often make men Seekers in Religion never satisfiâ—d with setled Truths but Scepticks Rambling and Uncomposed Sect arys tossed about with every wind of Doctrine or if they hap to be Sect-Masters they 'l compass Sea and Land to make a Proselyte In a word They are the nimblest Servants of the Devil
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
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
they were against God yet against their Enemies they were very Cowards or God in Justice made them so for their Stubborness against him The Children of Ephraim being Armed and carrying Bows turned back in the day of Battel But If Sanctified 't is an Excellent Spirit and of great use This was that other Spirit of Caleb Numb 14. 24. The Spirit of the other Spies was Base and Cowardly and caused the heart of the People to melt Iosh. 18. 8. at which God was greatly displeased but Calebs courage was approved and accepted of God tho' it had not its desired effect upon men and was Rewarded with admission into the Land of Promise when others were excluded This Spirit Sanctified is a Spirit Bound Bent and Resolved in the service of God what-ever be the Hazards And now bohold says Paul I go bound in the Spirit to Ierusalem not knowing the particular things that shall befal me there Act 20. 22. saving Bonds and Afflictions in general which I expect v. 23. But none of these things move me v. 24. Now this Bound Spirit I take to be the Apostles Brave Spirit Bound that is strongly inclined by the Spirit of God to this special and particular Service notwithstanding all these foreseen difficulties to break thorow which he was Gallantly Resolved And this his Courage is I think the same that he prays might be given to the Ephesiaus chap. 3. 16. That he would grant you according to the Riches of his Glory to be strengthned with might by his Spirit in the Inner Man This referrs to v. 13 I desire that ye faint not at my Tribulations for you Some men are so Weak Spiâ—ited as to faint when they see another Bleed or have a grievous Wound dressed or the like But I would not have you to be so Feeble-Minded I would have you more Couragious and for that end make this prayer on your behalf I should rather shrink that feel the trouble then you that only behold it with your eyes Such another Brave Spirit was in Nehemiah when God had raised it up See a taste of it Neh. 6 11. Should such a Man as I Fly And who is there being as I am would go into the Temple to save his Life I will not go in This Gallantry was of the Lord for whatever his Naturl Spirit was His Captive circumstances had rendred him but weak as we may Guess by his Timorousness to speak to the King tho' he was in good place about him He continually fetch'd his strength from God He was fain by Ejaculation to pray between a Question and an Answer chap. 2. 4. What is thy Request So I Prayed And I said c. He had not Courage to give the King an answer till he had his Spiâ—its Revived by the God of Heaven 4. This Hotter Spirit is an Angry Spiriâ— is Ardent and Fervent in it selâ— Eageâ— and Vigorous in motion with a vehemence in Inclinations all which may be better Referred to this head then that of Activity before mentioned Its chief ingredient is Chollerick Constitution tho' it may be also Habitually encreased and Morally Fixt in men by frequent occasions and provocations as also by much converse with peevish and fretful persons this is intimated in that Prov. 22. 24. 25 Make no friendship with an angry man with a furious man thou shalt not go Lest thou Learn his ways and get a snare to thy Soul His anger will by degrees heat thy Spirit into a Disorder or at least bring it into another frame then to what thou art naturally inclined This Spirit Acts and shews it self in ZEAL and IEALOUSY 1. Zeal is a Fervour of Spirit whereby a man does Act Valide Valde All that comes to his hand he presently does it with his Might Here Anger is Cos Fortitudinis the Whetstone of Valour And tho' Courage hath itâ— Strength in it self yet it commonly haâ— the beginning and more often the continuance of its motion from this Zeal This is as the Touch-Powder that catches the first Fire and as soon inflames that which has all the force in it T is a Natural Passion and therefore in it self neither Good nor Bad. But if 1. Unsanctifyed 't is a Hellish Flame that burns unmercifully and does abundance of Hurt to ones self and others 'T is KAKOZELIA a mischievous vehemence that spoyles the comfort of Humane Society and if it be any way concern'd in Religion it mâ—kes Havock of the Church as is seen in the Bigots of a false Religiâ—n An eminent example of which was Paul while he was Saul before his Conversion to the true Faith They shall kill you and think they do God good Service Iohn 16 2 In a word it renders men like the Chaldeans Bitter Hasty Habbac 1. 6. 2. But if Sanctified then the Warm-Spiâ—ited Paul is another Man He now reâ—lects on his former course as a Mad Hare Brainâ—d Wicked Business See the Account of it Acts 26. 9 10 11. I verily thought His Hot Head mistook his way and so ran on furiously in a Perniâ—ious Error That I ought Divilism is now taken for Duty to do many things contrary c. Many not a few were sâ—itable to his Hot and Active Spiâ—its many places Ierusaâ—em every Synagogue even to sâ—range Cities many Persons Many of the Saints Many Ways did I shut up in Prison put to Death and compelled them to Blaspheme yea when he was but a Stâ—ipling when he could not huâ—ll Mortifying Sâ—â—nes he gave his voice against them Held the Garments of those that Stoned Stephen and was consenting to his Death All this he acknowledges to be meer madness being exceeding mad against them But being now Converted Does his Grace quite extinguish his Fiâ—ry Nature Spirit Not at all only directs exerts it to better purposes Paul is the same Zealot but in other matters His Active Spirit Labours more abundantly then they all 1 Cor. 15. 10. Zeal he commends exhorts and practises He commends Zeal in his Epistles if it be rightly placed 'T is always good to be Zealous in a good thing Gal. 4. 18. To be Zealous of Spiritual Gists 1 Cor. 14. 12. of Good Works Titus 2. 14. He also exhorts men to be Fervent in Spirit Serving the Lord. Romans 12. 11. And he Allowed and Practised it in himself of which we have Divers Instances Take a view of his Hot and Earnest Spirit in some particulars At Athens his Spirit was stirred in him when he saw the City wholly given to Idolatry Acts 17. 16 't was full of Gods without the True God and he was angry and vext to see it So in Corinth at the Jews Infidelity He was pressed in Spirit and Testiâ—ied that Jesus was the Christ. chap. 18. 5. Now when was this 'T was when Silas and Timotheus were come from Macedonia He had a good mind to it before even when he was a poor Labouring Sojourner v. 3. Even then he Reasoned and perswaded every
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
is the most Curious Desireable and best Manageable to every good purpose Therefore 3. Some men are of a more Temperate Spirit which is Cool in Respect of the Heats and Warm in Respect of the Chills of Spirit in the former two Extreams All the Conveniencies of those it has without their Inconveniencies This is the Well-balanced Spirit that moves Evenly Smoothly and Firmly The Vessel of due proportion betwixt Hull and Sayl which usually well Arrives at its intended Port. 'T is the faelix Temperies of the Philosophers that naturally Disposes to and Adapts for General Vertue 'T is best enabled to Use its own Abilities and manage its own powers whether Intellectual or Volitive to the best Advantage 1. Intellectual by a moderation and order of Thoughts of a sufficient Heat to Excite them and yet of Coolness enough to Govern them and their Effects which otherwise might be Exorbitant 'T is not the Dull Soul that thinks not Intensely of any thing Nor the Phantastick Air that Huddles and is precipitant in all things But it is such a well composed Spirit as indeed Quickens a man to Act and yet Renders him Sober and Deliberate in all his Actions Hence arises Wisdom and Prudence in Matters and a firm Iudgment that will not suffer it self to be Biassed or Disordered by any unruly Passions But Governs them by Reason and brings and keeps them in their due Subordaination Whence follows 2. The Volitive Powers are well used and ordered by such a Moderate Spirit The Will is Benign and the Passions Regular The Will and all the powers under its Commands are Disposed to Subjection unto Right Reason Hence This Spirit is apt to be well governed In the man that has it And thereby Renders him more fit to Govern amongst other men in the world from both which it may be Denominated A Spirit of Government Of this brave Spirit was Titus Vespasian who from thence was called Humani Generis Deliciae The Delights of Mankind Faithfulness Candour Beneficence and all other things that are Excellent so far as Nature can go have their Derivation from this Spirit because it is not so liable to the Infirmity of Unruly Passions which is the Natural Cause of all the contrary Vices Yet if this Rare and Excellent Spirit which is so very good in it self be Unsanctify'd and Corrupt 'T is all as Bad if not worse then the Rest. Corruption of the best is worst For 1. It s Wisdom and Prudence if Unsanctifyed is at best but Worldly Wisdom and Imployed wholly to serve Worldly Interests But it seldome stops there for it commonly proceeds in a way of Enmity against God and Goodness And becomes too often a Devilish Policy If the Enemies of the Church be men of this Spirit they are most Dangerous 'T is the men of this Temper that are the Achitophels for Mischievous Counsels The Hot Spirited Huffs and Hectors may have as great an Enmity which they often shew in a storming rage But their vehement Passions do oft-times Deprive them of a discreet consideration whereby they overshoot themselves and miss their Designs The Smooth-bootes that look Demure who can think and contrive and are not in over-great Haste The Wolves in Sheeps-cloathing in a word The close and undiscerned Hypocrites who by means of this Moderate Spirit may more easily so be These are the Dangerous Enemies These under their seeming Vertues have advantage to act their secret Vices Lyons by Roaring may Terriâ—ie the Sheep into their Safefolds while the slie Foxes by surprise do Devour the Flock As to the Spirit of Iudgment and Government Unsanctified 't is that which maketh Nets and Snares and perverteth Jugdment in the Gate 'T is not the Bawling Sollicitor so much as the subtile Judge that Frames Mischief by a Law Psa. 94. 20 and cover it over by a plausible pretence Not the Clamarous Multitude so much as the Cunning High-Priests that do violence to the Law and pollute the Sanctuary Zeph. 3. 4. 'T is they that say VVe have a Law and by our Law he ought to Die. Ioh. 19. 7. Thus they Turn Judgment into Hemlock and make the Ordinance of God Minister to their Lusts and Passions 2. It s calmness of VVill and moderation of Affections with those seeming Verâ—ues that attend it all are nothing so as they do appear but are Evil and Subservient thereunto Evenness of Mind Unsanctified Renders a man but a Gallio caring for none of these things Not concerned about the Greatest Interests of their own or others Souls This is that Odious Lukewarmness which God will Spue out of his mouth Rev. 3. 16. Again Benignity Generosity and Candour of Spirit if Unsanctified is as Mr. Fuller calls it The Bad-good-nature which is commonly and most Abused by Parasitical Hang-byes Such men are Led by a Thred not like Ariadne's Clew out of But into continual Dangers Thâ— Gallantly follow Trappanning and Deceitful Guides to do Mischief like the men that followed Absaâ—om in their simplicity and they knew not any thing of his Designs 2 Sam. 15. 11. These are oft Impos'd upon and made Tools and Implements in mischievous and ungodly projects for want of Gracious Wisdom On the same account of Badâ—good-nature they are apt to spare and favour even VVickedness in men and Indulge them in their corrupt ways They are apt to be prodigally Bountiful to such as they should rather frown away Prov. 29. 23. The North-wind Driveth away Rain and so doth an Angry Countenance a Backbiting Tongue Lastly as to the Fidelity and Stedfastness of this Natural Spirit if Unsanctifyed it fits men to keep the Devils Counsel He Heareth Cursing and bewrayeth it not Pro. 29. 24. A Thief may trust him with his Stollen Goods Alas he is mislead by false names and notions of things and â—he Cleaâ—â—â— Immoveably to them As for Instance An Oath to which he will stick tho' it be but a Bond of Iniquity contrary to the very nature of an Oath Truth and Trust he so looks upon under the Name of Moral Vertues That he forgets the Christian Duty of not beiâ—g Partaâ—er in other mens Sins So also in Friendship which through his Candour he often strikes with the Enemies of God He then thinks himself obliged to be faithful in all things to these his friends Tho indeed true Friendship is only in Vertue and other Friendship neither ought to be Begun or Continued Shouldst thou Help the Ungodly and Love them that Hate the Lord Therefore is VVrath upon thee from the Lord. 2 Cor. 19. 2. These Firm Spirited are the unhappy men who being once Ill-engaged are hard to be Reclaimed They will persist tho' against the very Edge and prickles of Consâ—ience and Convictions They scorn to forsake their Colours tho' it be to come under Christ's Banner There is no hope to perswade no For I have Loved Strangers and I 'le never be a base Changling or Turnâ—coat After them will I go Jer. 2. 25. Thus this
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