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
THE SPIRIT OF MAN OR Some Meditations by way of Essay on the Sense of that Scripture 1 Thes. 5. 23. And the very God of Peace Sanctifie you wholly and I pray God your whole Spirit and Soul and Body be Preserved Blameless unto the Coming of our Lord Iesus Christ. By Charles Morton Minister of the Gospel at Charlstown in New-England Mal. 3. 16. Take heed to your Spirit Luke 19. 55. Ye know not what manner of Spirit you are of Boston Printed by B. Harris for Duncan Campbell at the Dock-Head over-against the Conduit 1692. ERRATA PAge 23. line 19. for Casual r. Equally p. 26. l. 2. after That r. Tho' p. 50. l. 30. for To. read in p. 77. l. 29. for The r. They p. 78. l. 24. for Clears r. cleaves p. 85. l. 21. for whence r. where AS we have all manner of Demonstrations to assure us of what Eâ—â—hu asserted when he said There is a Spirit in man so we have the Eternal Spirit of God Himself by the Pen of His Inspired Solomon Recommending this Blessed Oracle of Wisdom unto us A man of Understanding is of an Excellent Spirit Indeed we have no Understanding till believing that we have within us a Spirit Excellent for the first Author and Nature of it we Endeavour above all things to make that Spirit become yet more Excellent by the Alterations of a New Birth upon it The Woful and Rueful Degeneracy which has beâ—allen the Spirit of Man by his Fall into Sin is a matter of the most bleeding Lamentations unto every Spirit that in the least measure begins to Awaken out of that Lamentable Fall Yea The whole Creation Groans over the vitiated Spirit of man and sighs How art thou Fallen O thou Child of the Morning Accordingly when once the Symptoms of a Recovery from The madness in our Hearts whilâ— we Lâ—ve do dawn in the Reflections of our Spirit upon its own unhappy Depravations our chief Question and Study then is What we shall do for the Salvation of that Spirit from the Distempers â—f it and we become wonderfully Thankful unto our God for His accommodating of Us with such means of Grace as He never bestow'd upon the Apostate Spirits whom He hath Reserved in Darkness under Everlasting Chains If we duely consider the Natural Faculties of that Spirit which the Father of Spiritâ—s hath Breathed into us or the provision which God has made For it in the Spiritual World we shall indeed reckon that our Spirit is too Excellent a Thing to be neglected yea that there is no Folly like that of the man who Despiseth his own Soul But if we again consider the Moral Pollutions which have disordered our Spirit we may be soon convinced That we are in Danger of Dying without Wisdom whereby the Excellency that is in us then will go away And that there had need be some Essayes towards a Revival of the Primiâ—ive Excellency in our Nobler and Better Part in order to our Meetness for the Inheritance of the Saints in Light Now as the whole work of Sanctification upon the Spirit is necessary to make it Excellent so there is a notable stroke of that work performed in the Sanctification of the Humour which is to be seen in the Temper and Biass of that Spirit There is â— certain Air of our Complexion which Results from some Circumstances of the Uniâ—â— between our Souls and our Bodies and â—his Disposition we ordinarily call The Spirit of the man Let This be Sanctify'd and the Man will become one of The Exâ—cellent in the Earth It would be a marvellous Renewal oâ— the Divine Image in our Spirits and it would render us extraordinarily as well Serviceable to others as Comfortable to our selves if that Inclination which our Spirits have as they are United and therefore very much Conform'd unto our Bodies were Preserved Blameless and were this remarkable Article of Sanctification more considered we should see perhaps â—ar more Excellent Spirits than are now too frequently beheld in those that wear the Name that began at Antioch To promote this Holiness and Happiness the Reader is here blessed with the Worthy Labours of a Learned Pious and now Aged Servant of the Lord Jesus Christ in the Ministry of the Gospel He is a person too considerable in his Generation to want any of our Commendation and as for this his Judicious Treatise 't will by its own Pertinency and Usefulness abundantly Commend it self unto every sensible person that shall peruse it with a just Attention All that belongs unto Us is to follow it with our Prayers That He who Forms the Spirit of man within him would by this Book assist the Readers in Reforming whatever they may find in their own Spirits calling for that Reformation and in Glorifying of God with the Spirits which He has Made and Bought for His own Immortal Glory Increase Mather Iames Allen Samuel Willard Iohn Baily Cotton Mather The CONTENTS TExt Opened PAGE 1 VVhole man-what â— Expositors Differ 6 The most proper Interpretation thought by the Author 9 Spirit out of Man 9 In Man 10 Peculiar Genius in Text. 14. Scripture Distinctions of Soul Spirit 16 Constitution of our Spirit 18 Spirits Hot. 27 Chearfulness 28 Activity 31 Courage 34 Anger in zeal 41 â—n Iealousie 51 Spirits Cold 54 â—orrowful 55 â—ull 63 Timorous 65 Meek 69 Spirits Moderate 73 â—â—ference no strained Notion 88 THE SPIRIT of MAN OR Some Meditations by way of Essay on the sense of that Scripture 1 Thes. 5. 23. And the very God of Peace Sanctifie you wholly and I pray God your whole SPIRIT and SOUL and BODY be preserved blameless unto the Coming of our Lord Iesus Christ. THe Apostle having given the Thessalonians divers Exhortations in the preceding Verses closes all with a profession of Prayer for them as well knowing That all Counsels or Charges by men thoâ— sent from God himself would be of no effect unleâ—s God by his Sanctifying 〈◊〉 do give men Grace to Improve 〈◊〉 He prayes not only that they may be Sanctified but that they may be wholly so And that the â—ulness of the Expression HOLOTELEIS wholly perfectly may the better appear He Descends to all the particulars that are in Man he mentions the chief Heads of them which are either all that is in Man or To which All that belongs to Meer Man may be Referred Your whole Spirit and Soul and Body that they may be Sanctified or filled with Grace and not only so but also preserved blameless therein to the Coming of our Lord Jesus Christ that is preserved to the End We shall a little Explain the words The very God of peace Autos de Oâ— Theos or the God of Peace himself 't was a frequent Option Benediction Salutation or Valediction Peace be to you In the word Peace all good was comprehended So to these same persons 2 Thes. 3. 16. Now the Lord of Peace himself give you peace always by all means Here in the
Text it seems to Referr to a Duty peace with men v. 13. be at peace among your selves And a priviledge peace with God and in your Consciences To both which Sanctification doth contribute in the perâ—formance of the afore mentioned Dutâ—â—â— Sanctifie you HAGIAS Al make you holy or separate and consecrate you to himself this is the Notation of the word The Definition of the Thing Sanctification is A Renewal of the whole man whereby we are enabled daily more and more to Die unto Sin and Live untâ— Righteousness according to Gods Foreordaination Wholly HOLOTELEâ—S wholly-perfectly as is before noted is To Extend this work of Grace to all the parts of Grace and all the parts of Man The parts of Grace both Habits and Acts and in both the perfection of Degrees and persistance of Duration In the parts of Man that which follows And I pray God your whole Spirit HOLOCLERON TO PNEUMA The word HOLOCLERON signifies properly Haeres ex asse a compleat Heir from whom nothing is given away or one that has the whole Inheritance It therefore I think does here signify all that Appertains to Man expressed by the word Spirit HUMON TO PNEUMA All the Spirit that is in you or all that may be called your Spirit Your not the Spirit of God in you for He is not capable of Sanctification being already and always in himself perfectly Holy TO PNEUMA The Spirit What it is is the chief matter of our present Enquiry and therefore of it more fully after only we shall here Note That it seems to be a more General and comprehensive word in which the two that follow are Included And Soul and Body KI HE PSUCHE KI TO SOMA The Latin Et Anima Corpus I should not scruple to Translate Both the Soul and the Body and if et et in Latin signifie Both And why KI KI in Greek does not as properly the same I see no Reason And then the Text would run thus I pray that your whole compleat Spirit as a General Both Soul and Body two special Ingredients thereof or contributers thereunto may be preseâ—ved c. Preserved TERETHEIE may be carefully watched as those that keep Guard in a Garâ—ison for this Spirit of a man is most liable to Assaults by Temptation And because men are apt to be Defective in this Spiritual Watch I pray that God would take the charge of you watch over you and keep you safe Blameless AMEMPTOS so as Momus the Carper shall find no fault in you so is the woâ—d Rendred â—hil 2. 15. and 3. 6. 'T is supposed you are or will be wholly Sanctified according to the first Praâ—er in the Text but this notwithstanding your peculiar Spirit is apt to run out and so be blameable unless you are especially protected guided and preserved To the coming of our Lord. that is to the end Till you come throâ— Grace to Glory This needs no farther Explicaâ—ion as to the present Enquiry The words thus Explained we come now to view the parts of the Text wherein we have 1. Two Acts. Sanctification and Preservation 2. The Author of them God to whom the Prayer is Directed 3. The Modification of them wholly throughout continually 4. The Subject the whole man expressed by the Whole Spirit both Soul and Body And this Last it is with which at present we are mostly concerned The Whole Man is sometimes expressed by only two words Soul and Body or Spirit and Body which are the two physical or constituent parts of Man SO 1 Cor. 6. 20. Ye are Bought with a price therefore Glorifie God in your Body and in your Spirits which are Gods Also in 2 Cor. 7. 1. Having these promises Let us cleanse our selves from all filthiness of the Flesh and Spirit In both which places Spirit is the same with Soul and Flesh in the latter is the same with Body in the former But wâ—y here the whole man for 't was the same to be preserved that was to be Sanctified why I say he should be here expressâ—d by three particulars is a matter wherein Expositors do differ and I find these several Interpretations of the place 1. Some will have Spirit and Soul to be put Exegetically as if both signiâ—ied but one and the same thing one being added only as Explication of the other so Austin But indeed methinks this here seems a little harsh because needless for Soul and Body or Spirit and Body as it is in the two fore-cited Scriptures were Intelligible enough to express the two physical constituents of a man Besides the particle Kl. And or rather Both seems to connect Spiâ—it And Soul as two things that have some Distinction between them 2. Others will have Spirit to signifie the Mind and Understanding and Soul the Will and Affections Calvin Marlorate and divers other from whom I would not willingly Dissent and therefore shall not slight their Judgment yet I must humbly profess however clear the Notion was to them it is not so to me for that which they call Soul is as truly Spirit as the Leading Faculty the Intellect Yea I find the Expressions quite Transverse As if Soul signified the Intellectual Faculty and Spirit the Volitive in Mary's Song Luk. 1. 46 47. My Soul doth Magnify the Lord and my Spirit hath Rejoyced in God â—y Saviour As if she had said My Soul that is my Mind and Understanding Doth Magnify i. e. Has high Thoughts of God great Estimation of him which are Acts of the Intellect and the only Internal Magnification of him And my Spirit i. e. my Will and Affections hath Rejoyced which is their proper Act. This to me seems more currant if in this place there be a Distinction between Soul and Spirit But I will not Assert it I rather think there is none here only her Inward Joy of heart being great her Outward Expressions thereof in words are Enlarged Soul and Spirit in a Pleonasm signifying only her Inner Man But if Spirit here do present us with any Distinct Notion I should take it to be a Chearfuâ— Frame of Spirit in which she then was 〈◊〉 then it will fully fall in with our present Conceptions of the word Spirit in our Text as shall be shewn anon 3. Some will have Spirit in our Text to signifie the Higher Faculties both Understanding and Will the Rational part in man and Soul the Inferiour Faculâ—ies common to man with Bruits and Plants Sensative Vigetative c. This indeed iâ— a common Interpretation But methinks it is harsh to Denominate Mans Soul from the Infeâ—iour Powers contrary to that Logical Rule Denomination is from the better part Nor do I find in Scripture to my Remembrance the word Soul any where else to have this signification Nor Lastly are these Lower Faculties capable of other Sanctification then that of the Body which is to be but Instrumental to the Soul in Holiness and therefore thus to separate Soul from Spirit is
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
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
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
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
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.
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
Noble Spirit is abused Thus its Silver is become Dross and those seeming Vertues which use to Glitter therein are no more than as Austin calls the Heathen Morals Splendida peccata meer Gloworms and Fire flies to the sight of a Moon-Ey'd World But if Sanctified if Light and Heat be put into them by the Baptism of Fire How do the Excellencies of this Spirit Excel themselves This Governable Spirit is under a Twofold Government That of our own and that of God too This Fortified Spirit has a Double Guard That of our Discretion and that of Gods Grace Let us take a view of this Spirit as Regulated by and Set forth in the Scripture 1. 'T is a Temperate Spirit not Cold or Lukewarm but Governably Cool In Prov. 17. 27. we have in this Respect its Character and its Commendation He that hath Knowledge spareth his words and a man of Understanding is of an Excellent or as in the Margin a Cool Spirit By Knowledge and Understanding in Scripture and frequently in this particular Book is meant Gracious Wisdom and Sanctified Knowledge 'T is this that truly Tempers the Spirit to be excellently Cool and enables it to Govern it self and its Astions yea and that Unruly Little Member the Tongue which in Hot and Gun-powder Spirited men is oft-times Inflamed and Set on Fire of Hell James 3. 5 6. 'T is a Spirit of Government both Passively and Actively 1. Passively or fit to be Governed which gives Commendation to the man that has it beyond the Triumphs of a Conqueror He that Ruleth his Spirit is better than he that Taketh a City Prov. 16. 32. Fortior est qui se quam qui fortissima vincit That 's the brave man that Rules his Spirit he Has the brave Spirit where 't will Rules be The Cold Spirit is too slow and heavy â—o follow the Dictates of Regulated Reason unto any considerable Effect The Hot Spirit over-runs it and of the Two is the most Ungovernable The Hasty and Disordered Spirit is chiâ—fly Denominated Unruly which often Exposes a man to Dangers as an Unfortify'd City Prov. 25. 28. He that hath no Rule over his Royled and Ruffled Spirit is like a City that is Broken down and hath no Walls The Moderate Spirit sets Discretion in the Government of his Affairs But the Hasty Spirit not taking time to consider what is to be done upon the present Emergence Exalteth Folly Prov. 14. 20. To the same Effect is that Comparison The patient in Spirit is better than the proud in Spirit Eccl. 7. 8. which is Explained and Applied in that Caution v. 9. â—e not Hasty in the Spirit to be Angry for proud Anger Resteth in the Bosome of Fools The Moderate Spirit is well compact and firm which keeps Follâ— from Breaking in or out But the Immoderate both Admits and Discovers Folly in all its Actions And most easily and commonly in the Tongue A perverse Tongue is i. e. Betokens and Declares a Breach or Disorder in the Spirit Prov. 1â— 4. This Cool and Temperate Spiâ—it Inclines to Wisdom observed in Daniel by the Babiloniaâ—s who Reâ—ommend him for it to Nebuchadnezzar Dan. 5. 12. An Excellent Spirit and Knowledge and Understanding was found in himâ—to Dissolvâ— Doubts or Untie Knots And for this he was Advanced Because an Excellent Spirit was in him ch 6. 3. Now here we must Remember that in Scripture phrase the Excellent Spirit is in the Margin Read the Cool Spirit as is before noted It seems Daniel was a man of Temper even in their Observation who could not Discern his Grace 'T was his Prudence and not his Piety that they took notice of And tho' ch 4. 8 9. The Spirit of the Holy Gods was by those Heathens acknowledged to be in him yet it was not his Sanctification by the Spirit of the 〈◊〉 God which they meant But according to their manner whatever Transâ—â—nded the common course of men they 〈◊〉 wont to Diesy Daniel had indeed â—â—traordinary Assistance from God for Reâ—â—â—ling Secrets But this Help was above 〈◊〉 Cognizance they only observed such Excellency of his Spirit as manifestâ—â— it sâ—lf in his Covers amongst them for which also The King thought to set him oveâ— the whole Realm ch 6. 3. That phrase in Iob 20. 3. The Spirit of my Understanding causeth me to Answer Signiâ—â—es not I think his Understanding Faculty but rather That Moderation and Government of his Spirit whereby he was enabled without Disturbance to go on in Discourse of the Matters that were before them as if Zophar had said I have heard the check of my Reproach But it does not so Disturb the order of my Thoughts that I cannot have my Wits about me No no I know well enough what to say I have still an Understanding Because a Well-governed Spirit that is not Hurried by provocation I can Rule my own Spirit tho' not your Tongue and therefore I can Answer what is meet The Spirit that accompanies another mans Understanding might perhaps silence him from any prudent Reply but the Spirit of my Understanding or that Spirit which accompanies it causeth me to Answer And thus 't is a passive Spirit of Gâ—vernment or a Spirit to be Governed 2. It is also a Spirit of Government Active or it is most fit to Rule in the world So thought Darius when he thought to set Daniel over the whole Realm When Moses prayed for a Successor to Lead the people into the Land of Promise Numb 27. 16. He does it in these very suitable words Let the Lord The God of the Spirits of all Flesh set a man over the Congregation The Answer to this prayer is v. 18. Take thee Ioshua the Son of Nun in whom is the Spirit namely which thou Desirest He has Excellent Qualifications as a man But Lay thine Hand upon him as a Consecrating Act to the work and I will follow it with a special Blessing He shall have from me somewhat above Meer Man He has a Brave Sptrit already But I will give him farther Additions in and by she Laying on of Hands This is mentioned Deut. 34. 9. Ioshua was full of the Spirit of Wisdom for Moses had Laid his Hands upon him and they hearkened to him It gave him Authority as well as Qualificatious He was before a choice Vessel and now a Chosen Vessel the like as was said of Paul Not that God needs any Excellencies of men yet because 't is his good pleasure to Deal with men after a humane manner he commonly in Providence suits and singles out persons apt for the work to which he does Design them When God promised to shew Mercy to the Remnant of Israel 't is said Isa. 28. 5 6. In that Day shall the Lord of Hosts be for a Crown of Glory and for â— Diadem of Beauty to the Residue of his People and for a Spirit of Iudgment to him that sitteth in Judgment and for Strength to them that Turn the Battle to the Gate