but to confound it with Body in the business of Sanctification and Preservation here spoken of These three forementioned Interpretations I â—ill not Absolutely deny nor Contend with their Authors about them Because they all agree well enough in the General Scope of the place which is be sure that all that is In Man be sanctiâ—yed to God However any one part be Distinguiâ—hed from the other Yet I am apt to think that a more Proper Interpretation may be found which will give a more Fâ—ll and 〈◊〉 sense to the place then is â—ually aâ—â—ribed to it For the Enquiry after this we shall consider to what things the Name of Spirit iâ— given in Scripture besides those before menâ—ioned And this I finde to be to some things Out of Man and some things In Man 1 Out of Man the Word Spirit is ascribed boâ—h to God and Creatures 1. To God both Essential and Personal 1. Essential as in Iob. 4. 24 God is a Spirit and they that worship him c. Not that Spirit is an Univocal Genus of God and any of his Creatures for then there would be a Common Nature but there is Infinite Distance between them Only because Spirit iâ— the Name of the most Noble Created Nature we Ascribe it also to God by Analâ—gie for that we have no better Name to give him 2. Persoâ—al the Third in the Blessed Trinity under the Tide of the Hâ—ly Ghost or Spirit the Spirit of the Lord of Iesus c. But â—his is not OUR Spirit nor is he to be Sanctified â—r Preserved and so cannot be here meant 2. To Angels both Good and Bad but Bad Angels cannot be Sanctified and Good need no Prayers in this Respect Nor can they be called OUR Spirits unless by Assignation of particular Guardiaâ— Angels to particular men which whatever were the Opinion of some Jews and Gentiles of old I know no ground to Believe This of the Spirit Out of Man 2. In Man the Spirit is that whâ—ch belongs to a man in a proper and natural sense and of this kind there seem to be four distinct Significations of the word Such as 1. When taken for the Soul the forma hominis Resigned up to God in Death So I understand David Psa. 31. 5. Unto thee O Lord I commit my Spirit however men deal with my Body And this the rather because Christ at his Death using the same words must needs be so understood Luk. 23. 46. Agreeable to Eccles. 12. 7. The Spirit returns to God who gave it And in the same sense also Ch. 11. 5. Thou knowest not the way of the Spirit nor how the Bones grow in the womb That is as I take it Thou understandest not how the Soul doth form the Body as an Habitation for it self 'T is the Inward part of man so the Exegesis seems very plain in that Isa. 26. 9. With my Souâ— have I desired thee in the night yea with my Spirit within me will I seek thee early i. e. with my inward man I have and will apply my self to thee from whence arises a Tropical sense of Spirit namely to signifie Sincerity God is my witness whom I Serve in my Spirit in the Gospel Rom. 1. 9. 2 Spirit is taken for the Life or Union of Soul and Body or Souls being in the State of Union So I understand Iob. 10. 12. thou hast granted me Life and thy visitation hath preserved my Spirit namely to continue in and with my Body And ch 34. 14. 15 If God gather to himself mans spirit and his breath all flesh shall perish to gether and man shall turn again unto Dust. Thus t is said of the Damsel whom our Saviour Raysed to Life Her Spirit came again and she arose Luk 8. 55. came again ie to be again United to her Body We Read Ecl. 3. 21. of the Spirit of a man that goes upwards and the Spirit of a beast that goeth Downwards If the Spirit in both parts be understood in the same sense as most likely it is then either Brutes have proper Spirits which many are loath to admit or the Spirit of man must signifie but the Life which is all if not more then some will allow to Beasts Again Chap. 8. 8. No man hath power over the Spirit to Retain the Spirit in the Day of Death i. e. No man is Mâ—ster of his own Life to prolong it To the same purpose is that Expression in Hezekiahs Prayer Isa. 38. 16. O Lord by these things men Live and in all these things is the Life of my Spirit so wilt thou Recover me and make me to Live He meâ—ns not by the Life of his Spirit the continued Duration of his Ever-living Soul but the continuance of its Union with the Body whereby the Liâ—e of his person should be prolonged The Spirit in this sense taken may indeed be Sanctified The Life may be Devoted unto God according to that of the Apostle Rom 14. 8. Whether we Live we Live unto the Lord or Whâ—ther we Dye c. But this I think is not the direct meaning of the Spirit in our Text. 3. Spirit is taken for some special Faculties or particular Acts of the mind such as 1. Understanding Prov. 20. 27. The Spirit of a man is the Candle of the Lord searching all the Inward Parts of the Belly not in an Anatomical but Moral Sense The Understanding is set up by God in man as a Candle to search and find out by its Exercise all those Inward Acts and Inclinations which would otheâ—wise lie hidden and undiscovered So that Isa. 29. 24 They that Erred in Spirit shall come to Understanding and they that Murmured shall Learn Doctrine That is they that had misapprehensions of Me and my Ways shall come to Understanding not the Faculty but the Rectitude thereof and they that Murmured whose Wills were averse to embrace Truth shall be graciously Inclined to Learn that which is Right 2. The Fancy or Imagination is sometimes to be understood by Spirit Ezek. 13. 3. Wo unto the Foolish Prophets that follow their own Spirit and have seen nothing or that walk after the things which they have not seen as in orig which God hath not Revealed to them but they have fabricated to themselves out of their Evil Hearts and Foolish Fancies or Imaginations 3. The Spirit is also taken for the Thoughts upon or Remembring of some person or thing Thus the Apostle Expresses his Thinking of the Corinthians I Cor. 5. 3. I verily as absent in Body but present in Spirit have judged already as tho' I were present concerning him that hath done this Deed. He thought of them and their Affairs tho' at a distance from them So of the Colossians Chap. 2. 5. Tho' I he absent in the Flesh yet am I with you in the Spirit Ioying and Beholding your order and the stedfastness of your Faith in Christ. He Rejoyced to behold their Graces by the eye of his mind his Cogitations
of them And thus much of the Souls Faculties or Acts for which sometimes the word Spirit is â—aken 4. Spirit is Lastly taken for some Qualifications or Inclinations of the mind as United to the Body and Conformed much thereunto This is the product of Nature Acquisition and Circumstances of Life all which concur to form the GENIUS Temper or Disposition of man Each man hath something peculiar to himself in this Respect as he has in the Features of his Countenance Stature Shape Meen or Carriage of his Body whereby he is Distinguished from any other So if we ask What Spirit is he of we mean of what Temper Inclination or Genius How Disposed How Quaâ—ified And the true Answers will be as various as men of whom one man is by Nature Acquisition or both of a sober grave Spirit Another of a Quick Active Chearful Spirit Another of a weak timorous Careful Some are Gentiel Generous Courteous Open Hearted Others Churlish Clownish Surly Rough Close and Reserved c. All these Spirit are viciated by Corrupt Nature and may by the Spirit of Grace be so Sanctified as to Render men Serviceable tho' in a different way and of good acceptance both with God and man Now This I take to be the most proper meaning of the word Spirit Here in the Text And then the sense of it is I Pray God you may be wholly Sanctifyed in every Part and Faculty every Power Natural Acquired and being Sanctifyed may be wholy also preserved In General your whole Spirit All that gives any of you a Distinguishing Character from other men more Particularly your Soul the forma hominis the Inner part and your Body the Materia hominis or Outer part Both which are Included in the Spirit which Results from both The Faculties of the Soul with their Habâ—â—uations or Improvements and the Temperament of the Body attended with Outward Circumstances contributing thereunto This I think is the Aposâ—les meaning iâ— I rightly understand him Having thus lâ—id down the Notion in General we shall Endeavour to make it plain by opening some particulars As 1. There is in Scripture such a Distinction between the Soul and Spirit which we shall first shew by one place in the General and after by more particularly in their proper places The place in General is that of Hebr. 4. 12 13. The Word of God is quick and powerful and sharper than any Two Edged Sword piercing even to the Dividing asunder of Soul and Spirit and of the Ioynts and Marrow and is a Discerner of the Thoughts and Intents of the Heart neither is there any Creature that is not manifest in his sight c. This Dividing asunder of Sâ—ul and Spirit Is it a Philosophical Distinction of the Powers and Faculâ—ies into Superiour and Inferiâ—ur as some would have it I pray to what purposâ— Is it to shew the Sâ—periour as clear and untainted by the Fall but that the Inferiour and Bruital or sensual part is â—iciated and corrupt as some of the Heathen Philosophers have conâ—usedly suggested They say indeed that NOâ—S the mind is Divinâ— aurae particula a Sacred and Divine Thing ' not inclined to any thing Disallowed by Right Reason till it come to be Incarcerated in the Body and then clogg'd by a Dull Material Flesh and yoked with a couple of other silly Souls the Sensitive of Brutes and the Vegetative of Plants It becâ—me obstruâ—ted in all vertuous aspiring and born down to Sensual and Inferiour Acts and Objects Thus they Dreamt and does the Scripture give any Countenance to such Fancies I think not I rather take it thus The Apostle â—aving Exhorted them to study and use Diligence or Labour as we read it to Enter into the Rest before mentioned Tacitly implies that this work should be done with all Sincerity for that they had to do herein with a Heart-searching God This is manifest by the Energie of his Word which openeth to a man the Secrets of his Soul for the word is â—iving or Quick c. As if he had said God who made man knows him altogether and better understands what is in man than man does what is in himself Man has but Dark Apprehensions of himself and therein oft times grosly does mistake Bâ—t God by his Word Searcheth intimately and Discovereth fully to him what he else would not take notice of His Soul and Spirit lye close together as do his Ioynts and Marrow But as the Anatomists Knife lays open the one Difference so the piercing Two Edged Sword of the Word does the other That word shews him How his Soul came pure out of the Hand of God but he hath added thereto a vicious Spirit by the perverting of what God did make upright Let not man therefore charge God foolishly and say as Adam did concerning Eve From the Soul which thou gavest me all my faults do arise No It is from that Evil Spirit which man hath to himself Acquired His Soul indeed has the powers but 't is his Spirit that gives the Inclinations which in a natural corrupt State are wholly bent unto Evil. Thus the Malady is opened and searched by the word and the Cure is also by the same word prescribed As here in the Text Namely Sanctification And thus much for the first particular That there is in Scripture such a Distinction betwixt the Soul and Spirit 2. That the Constitution of this Spirit or Genius is an Aggregate or Resultant from the Connexion of divers things in Man As his Souls Faculties his Bodies Temperament His Acquired Habits by Instructions Examples or Customes And Lastly The Outward Adjacents or Circumstances of his present Life A little of each of these 1. The Faculties of the Soul as Understanding Will Sensitive Appetite or Passions are all Ingredients as the Substrate Matter of this Spirit in Man But the Modification of them is from the other Causes Souls in themselves are all Equal but the Spirits are vastly Different one from another And this is from the particulars that follow and in a chief manner from 2. The Temperament of the Body which is more or less Different in every Individual Man As there are scarce Two Pebbles on the Sea Beach or Two Chips hewen from the same wood exactly figured alike Nay As there are hardly Two Faces Gestures or Meenes of Men which are the outward Indices of their Inward Constitutions But doe in some things Differ tho' some are more alike than others Even so it is with their Temperaments which are a chief Ingredient into their Spirits whereof we now speak That saying of Philosophers Manners of the Mind follow the Temperament of the Body is true if rightly understood with a due Temper or as we say with a Grain of Salt By Manners we must understand not the Vertues or Vices themselves But the Genius and Inclination which leads and Disposes to them And that 's the same with this our Spirit Otherwise skilâ—ul Physicians who may perhaps
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
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