Altho' Satan expected it from him v. 11. and ch 25. which indeed he would have done had not God Sanctified his sorrowful Spirit and preserved it Blameless VVhen Nebuchadnezzar Dreamed Dreams wherewith his Spirit was Troubled Dan. 2. 1. VVe find this Unsanctified Heathen fret and vex and require unreasonable things The Thing is gone from me I have quite forgot it yet Tell me the Dream and the Interpretation or ye shall be cut in pieces and your Houses made a Dunghil v. 5. So eager was he to be rid of his Troubled Spirit But Daniel thro' Sanctification was of another Temper in the like case ch 7. 15. I Daniel was grieved in my Spirit in the midst of my Body or sheath and the Visions of my Head troubled me He then seeks for satisfaction from God by Drawing near to his Angel v. 16. And though he say My Cogitations Troubled me and my Countenance changed in me v. 28 yet he was not in haste to be Rid of it But I kept the matter in my heart namely to be farther Meditated upon and to wait the Issue And indeed in all Troublesome Cases This is the Guise of a Gracious and Sanctified Spirit But of all other Insâ—ances the Great Exemplar the Lord Iesus Christ is most to be Admired and Imitated in his Holy Mournful Spirit His Sorrow in Gethsemane when he approached near his Passion is thus set forth He began to be sore Amazed and to be very Heavy and saith My Soul is exceeding Sorrowful unto Death Mat. 14. 33 34. And what does he but pray That this Bitter Cup as Mathew or this Hour of Temptation as Mark might pass from him and being in an Agony be prayed more earnestly Luk. 22. 44. In this wrestling with God His Sweat was as it were great Drops or Clodders of Blood falling down to the Ground And yet notwithstanding all this Earnestness it was with the greatest Submission Nevertheless not as I will but as thou wilt v. 39. And thus much of the Sorrowful Cold Spirit 2. Is that Hotter Spirit Active and Vigorous This Colder is dull and weak a dull Spirit or Spirit of Heaviness as 't is call'd Isa. 61. 3. The Spirit of a man is the principle of his Activity It Disposes him Diligently to Teach as is before shewn and Diligently to Learn to make Diligent Search as t is expressed Psal. 77. 6. But this Dull Soul in it self is fit for neither The Spirit of man is also the principle of his Vigour and helps to bear his Burdens But this Spirit is in it self a Burden The Spirit of a man will sustain his Infirmity â—ut a Wounded Spirit who can Bear Prov. 18. 14. 'T is a weak and â—ainting Spirit much like that which was in the Queen of Sheba when she saw the Effects of Solomons Wisdom she was even astonished and there was no more Spirit in her 1 Kin. 10. 5. This Unsanctiâ—yed is a pirtiful base and Useless Spirit Incliâ—ing only to Sottish Slâ—th and Idleness It Renders unapt to Do or Receive any good When they should Teach they are Dumb Dogs and when they should Learn they have a Spirit of Slâ—mber and of Deep Sleep Isa. 29. 10. and so proportionably in any other worthy Affair But if Sanctified Its slowness makes the surer work takes time for good Deliberation and helps to prevent much Rashness and Precipitance which Nimbler Spirits are more liable unto All Slowness is not Blameable Some are Duties as Slow to Wrath Prov. 14. 29. Slow to speak James I. 19. And where Slowness of Speech is an Infirmity yet this hinders not Gods making use of such in very Eminent Service as he did Moses Exod. 1. 10. And as to the Weakness of this Spirit It Leads to Dependance on Gods All-Sufficiency It is often an Effect of great Sorrow By Sorrow of heart the Spirit is Broken Prov. 15. 13. And the Crack'd or Broken Spirit as before noted is very weak but Sanctified it is accompanied with Faith And then it makes Prayerful in Applications to God for help Hear me speedily O Lord my Spirit faileth I have no strength of my own to Bear up against the Floods I will cry unto thee when my heart or Spirit is overwhelmed Lead me to the Rock that is higher than I. Ps. 61. 2. 3. Is That Spirit Bold Resolute and Confident The Colder one is Timorous and humbly yielding 'T is Little in it self and commonly Less in its own Eyes It Designs no great things nor is fit for any Great Undertaking But is apt to shun all things that appear any way Dangerous This if Unsanctifyed is a Base Pusitanimity a mean poor cowardly and creeping Spirit Unfit for Doing and Notable Good or Suffering and Considerable Evil. Such will never be Martyrs for or Confessors of any valuable Truth This Spirit like Issachar stoops under the Burden of every Imposing and Tirannical Humour without the least opposition or Resentment so as it will easily let go Christian or Civil Liberty And even Tempt the proud to Trample on their Neck It gives way not only for a moment a short time in matters that will bear it upon prudent Considerations But gives up for good and all as we use to speak without any consideration at all The former is Good Fencing the latter is Base Cowardise which opens a careless Gap that not only Suffers but Invites Trespassers This Spirit is a Saddled Ass ready to be Rid at pleasure and is most mischievous in a Church where are Diotrephian Spirits and Ruinous to a State where Tyranny would be playing pranks Such are men Born to be Slaves for whose Unreasonable Yielding their Posterity will have cause to Curse them As to the performance of Necessary Duties They always imagine Lions in the way and in the least appearance of a Difficulty they are ready to fancy Insuperables and thereby Inhance Discouragements so that they Tremble tho' it be but at the shaking of a Leaâ— Lev. 26. 36. I will send a faintness into their hearts and the sound of a shaking Leaf shall Chase them and they shall flee as fleeing from a Sword and they shall fall when none pursueth To Fear where no Fear is is not only a Iudicial Misery but it is also too often a Sin Derived from Unbelief as against frequent Commands Fear not neither be Dismayed Fear not their Fear be not afraid of their Faces c. And a Sin it seems of the worst Character as Ushering in the Bedroul of Abominable Wickedness in that Denunciation Rev. 21. 18. But the Fearful and Unbelieving and the Abominable and Murtherers and Whoremongers and Sorcerers and Idolaters and all Liars shall have their part in the Lake that Burneth This Spirit it self is not a Sin so far as it Depends on Natural Causes 'T is no Evil for a Woman to be Less Couragious then a man or to be more afraid upon apparent Danger But when Fear is Habituated or Acted by Unbelief for â—hen it
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
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
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
and notablest Instruments he can find to make use of in the world But if Sanctified Then none so Serviceable to God or Man Such Spirits will make men willing to do Service as Exo. 35. 21. They came every one whose Heart stirred him up and every one whose Spirit made him willing and they brought the Lords Offering to the work of the Tabernacle 'T is not said whom Gods Spirit made willing Tho' that is most true as to the First Cause But whose Spirit made him willing whose heart stirred him up That is his own Spirit being Sanctified by the Spirit of God Here the Second Cause is noted being stirred up by the First And indeed God often Warms and Raises up mens Spirits for any noble Designs in which he intends to use them So in those Ezra 1. 1. The Lord stirred up the Spirit of Cyrus and then Cyrus communicates of his warmth to stir up the Spirit of the poor Dispirited Jews v. 3. Who is there among you of all the People What Have you never a Brave Man among you to undertake this Great Worthy affair Upon this Givingâ—Fire their Spirits were Enflamed Then rose up the chief of the Fathers the Priests and the Levites with all them whose Spirit God had Raised to go up v. 5. Not All the People but some Chief men men its likely that were of Large Souls active and Gallant Spirits in themselves fitted for Noble designs but alas they were so shrunk and sunk by their long Captivity that neither In nate briskness nor the Encouragement which Cyrus gave them was sufficient to Chiâ—p them up till God Sanctifyed their Spirits and raised them above themselves to this Pious and Noble undertaking Two of them are mentioned by Name besides others Hag. 1. 14. The Lord stirred up the Spirit of Zerubbabel the Governour Joshua the High Priest and the Spirit of all the Remnant of the People and they came and did work in the house Now was it the Souls of these men Or the men themselves Methinks t is more Genuine The Spirits of those men in the sense we now propose This Active Spirit uses to discover and express it self as is befere noted in a strong Inclination vigorous Motion Elihu speaks of a Spirit in man Iob 32 8. which I suppose is the same to which he hath Reference v. 18. I am full of matter or words and the Spirit within me or of my Belly constraineth me v. 20. I will speak that I may be refreshed Now Elihu was the youngest of Iobs Friends as he himself intimates v. 6 7. and upon that account in part he is more earnest and copious then the rest the Ardour and Activity of his Spirit caused an eager desire in him to express his mind which he calls the Constraining of his Spirit But because there was somewhat of anger in the case besides his Youthful Warmth we shall have occasion to reflect upon this instance again and then shew more of this vigorous Motion and strong Inclination under the Head of Zeal to which we shall referr it 3. This Hotter Spirit is a Spirit of Courage Boldness to address Difficultys and meet with Evil. This shews it self divers ways 1. Sometimes in a wrath for War which God Stirs up or Abates as is agreeable to his own holy purposes Thus to Impoverish take and lead Captive the Idolatrous Israelites 1 Chron. 5. 26. The God of Israel stirred up the Spirit of Pull King of Assyria and Tilgath Pilneser King of Assyria and he carried them away The former took their Goods 2 King 15. 19. Menahem gave Pull a Thousand Talents of Silver that is an Hundred and Eighty Seven Thousand One Hundred pounds And he turned back and staid not in the Land This was a Vast Sum But the other came and swept all both Goods and Persons too On the other hand He Abates also Mens Courage and takes down their Spirits He shall cut off the Spirit of Princes He is terrible to the Kings of the Earth psal 76. 12. Thus Moses Prophecy of the Dukes of Edom and Inhabitants of Canaan Exod. 15. 16. Fear and Dread shall â—all upon them by the greatness of thine Arm they shall be as still as a stone till thy People pass over O Lord. And to the same effect is that Promise Ex. 11 7. But against any of the Children of Israel shall not a Dog move his Tongue The Genius and Spirit of a Dog is you know to Bark at Strangers This is an effect of Heat and Boldness in that Animal where it is but a little afraid but iâ— it be greatly Terrifyed it will then Run and hide it self in silence So some Men that would in their wicked Inclinations both Bite and Devour may be yet so far over awed by Gods Providence that they dare not so much as Bark at his People 2. Sometimes in a stout Resolvedness of Mind that will take no discouragement this is to have a Heart like that of a Lyon 2. Sam. 17. 10. Now a Lyon when a multitude of Shâ—pheards is called forth against him will not be afraid of their voice nor aâ—ase himself for the noise of them Isay 31. 4 The contrary hereunto is a Spirit failing Isa. 19. 3. The Spirit of Aegypt shall fail or be emptied in the midst thereof t is said in the Precedent v 2 I will set Aegyptians against Aegyptians they shall fight They shall spend their Spirits or Courage among themselves but shall have no Spiâ—its left to defend their Country So t is said of the Amorites and Canaanites that heard of the drying up of Iordan which they accounted as their Moate and Fence against Israel Their heart melted neither waâ— there Spirit in them any more Iosh. 5â— 1 So that you see both ways in the Abundance and in the Defect Spirit Signifies Courage and Resolution Now if this Spirit be Unsanctifyed t is a stoutness in evil that will be ready to say with Pharoah Who is the Lord T is Obstinacy and Hardning Sihon King of Heshbon would not let us pass for the Lord had hardned his Spirit and made his Heart Obstinate Deut. â— 30. This may be also the meaning of the perverse Spirit mingled among the Egyptians Isa. 19. 14. that is a quarrelsome and contentious Spirit among themselves whereby their Councils were Divided and their Affairs Unsetled as a Drunken Man staggereth in his Vomit They had Spirit or Animosity enough against one the other but for Publik defence Aegypt shall be like unto Women they shall be afraid and fear v 16 And this Discovers one fault more in this Unsanctifiâ—â— Spirit That it is Unstable Stout and Suâ—ly were it should be Humble and Meek Mean and Poor where it should be Brave and Resolute Such were the Rebellious Israelites Ps. 78. 8. a stubborâ— and rebellious Generation that set not their hearts aright whose Spirit was not Stedfast with God It follows v. 9. that how Sturdy soever
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
always able to manage a 〈◊〉 Spirit nor can always Distinguish bâ—â—twixt Fire from Heaven in the strong Motions of Gods Holy Spirit which 〈◊〉 ought to be Cherished and thâ— Fire which arises from Hell in the vehmence of Temptation Enkindling 〈◊〉 Reakings and Fumes of their Corrupteâ— Nature of which the Devil never faâ— to take his Advantage Young Elihu before mentioned 〈◊〉 a zealous warm Spirited man And 〈◊〉 without great Piety as the Tenour of 〈◊〉 Discourse does manifest Yet when 〈◊〉 Spirit constrained him and his Belly was 〈◊〉 Wine which hath no vent and ready to Buâ—â— like New Bottles Job 32. 18 19. i e. When his Passion was stirred within 〈◊〉 He Breaks out not only to Irreverence 〈◊〉 his Elder Brethren v. 9. Great men are not always wise neither do the Aged Understand Iudgment But he also Charges Iob I think very falsely ch 33. 8 9. I have heard the voice of thy words saying I am clean without Transgression I am Innocent neither is there Iniquity in me Where I wonder does Iob so speak Surely if he had God would not have Justified him as he does ch 42. 7. Ye have not spoken of me the thing that is Right as my Servant Iob hath So much do Hot Spiririted Men tho' Good Men yet often overshoot themselves The Rightest Temper of a Sanctified Zeal was that of Stephens a mixture of Meekness Wisdome and Courage Acts 6. 10 They were not ahle to 〈◊〉 the Wisdom and the Spirit with which he spake He spake with a Spirit which I take to be Zeal and Earnestness and yet with Wisdome so as no Exception could be justly taken and with Meekness too which after all their horrid Injuries is Testified by his Last and Dying Words ch 7. 6. Lord Lay not this Sin to their Charge And thus much of Zeal near of kin to which is 2. Iealousie a passion to which some mens Spirits are more than others prone And whereby men are Inclined to Suspicion fierce Anger Hatred and Bitterness 'T is called a Spirit of Iealousie coming upon a man Numb 5. 14. whether his Wife be Defiled or not This Spirit in Unsanctifyed persons and practises is an Odious and Bitter Evil. 'T is Declared Hateful to God and horridly Injurious to man Hateful to God Mal. 2. 16. I hate putting away saith the Lord. â— Therefore Take Heed to your Spirit namely This Iealous Spirit that you Entertain it not And Injurious to man as appears in the precedent words v. 15. Take Heed to your Spirit Let none deal Treacherously or Unfaithfully marg Against the Wife of his Youth 'T is a Treacherous Unfaithfulness to Entertain groundless Jealousies Love is Covenanted in Marriage and this is quite contrary thereunto Love thinketh no Ill Iealousie thinking nothng else Love covereth Faults Groundless Iealousie searcheth to Discover faults where there are none And then the Repetition of the words Therefore take Heed to your Spirit v. 15. and again v. 16 is well to be Noted for 't is a Rule Repeated words in Scripture call for special observation And as in Marriage so in other Relations it Destroys Friendship spoyls Humane Society and mutual Confidence and sometimes stirs up the most bitter Enmity for Iealâ—usie is the â—age of a man That takes no Ransome for Life Prov. 6. 34. This is the Spirit that Dwelleth in us i. e. our Corrupted Nature Lusting to Envy James 4. 5 And yet â—or All this 〈◊〉 said of it nor can enough â—e said Absâ—ract but a Iealous and Suspicious 〈◊〉 from In-bred Corruptions Take it as a pure Natural Temper 'T is a Basis of Great Prudence Wisdom and Wariness Not to allow of that Rotten principle Suspect every man to be Knave with whom you have to do But to take care in avoiding that Chaâ—acter of a Fool Noted in Prov. 14. 15. The Simple believeth every word But the prudent man Looketh well to his going Not Uncharitably to Suspect but prudently to be Circumspect is becoming a wise and honâ—st man This pure Natural Cautious Spirit may be the Subject of Sanctifâ—cation and may become God like and a Godly Iealousie God like when a man so utteâ—â—y Disapproves Sin and 〈◊〉 That he Dislikes the very Appearance thereof and Tendency thereunto Thou shalt not Bow down for I the Lord thy God am a Iealous God Exo. 20. 5. And by Sins however palliated is provokt to Iealousie Deuâ— 32. 16. 21. Every Likenese of Sin may Deserve that name Ezek. 8. 3 The Image of Iealousie which provoketh to Iealousie And as God-like so 't is Godly The Holy Prophet owned and professed it 1 King 19. 10. 14. I have been very Iealous for the Lord God of Hosts And so did the Holy Apostle 2 Cor. 11 2. I am Iealous over you with Godly Iealousie for I have Espoused you to one Husband c. 'T is Godly when the â—ent of Jealousie is only to promote Holiness when the Suspicion notes but care and watchfulness and the Bitterness ascribed to this Spirit is but a Hatred of Sin it may so be of very Excellent Use especially in those who by Gods Order have the Oversight of others And thus much of the Hotter Spirit which is Chearful Active Couragious Angry in zeal and Iealousie We shall now take a view of its Opposite and so better Illustrate both by comparing them together 2. The Colder Spirits which are in some men under the Temperaments of Phlegm or Melancholly The more if Radicated by Habits or excited and promoted by Ill Objects or Outward Circumstances These are in every point of the contrary Character to those Hotter Spirits before-mentioned As I. Is that Chearful and Brisk This is sorrowful and pensive full of Grief and Mourning as if made up of Sighs and Tears And whether it be from Natural Temper or from that concurrence mentioned of sad and troublesome Circumstances Mens Spirits are hereby Formed and Disposed to Lamentations Such was weeping Ieremiah such was our Blessed Saviour in his Humiliation A man of Sorrows and acquainted with Grief as was Prophesied of him Isa. 53. 3. Now if this be Unsanctified it Disposes to many Evils especially where the Dogged Melancholly is prevalent therein 'T is an Evil Spirit in it self and of Evil Consequences I. In it self probably this was the Evil Spirit from the Lord upon Saul A Melancholly Spirit and perhaps sometimes even unto Fits of Distraction I take it so to be for that it was Alleviated by Davids Musick 1 Sam. 16. 23. Surely Davids Harp could not Conjure down Devils Nor does give any Countenance to Popish Bell Baptism for the same purpose No rather it was a Natural Evil an Evil Natural Spirit sent of God in Judgment and Helped by Natural Means thro' his Blessing David played with his hand so Saul was Refreshed and was well and the Evil Spirit Departed from him So by a Natural Means prescribed by his Doctors v. 16. Musâ—ca Mentis Medicina Maestae was well It seems before
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
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
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
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