The spirit of man, or, Some meditations (by way of essay) on the sense of that scripture, 1 Thes. 1:23 ... by Charles Morton ...
Morton, Charles, 1627-1698.
1692
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The spirit of man, or, Some meditations (by way of essay) on the sense of that scripture, 1 Thes. 1:23 ... by Charles Morton ...
Morton, Charles, 1627-1698.
Mather, Cotton, 1663-1728.
Mather, Increase, 1639-1723.
[8], 100 p.
Printed by B. Harris for Duncan Campbell ...,
Boston :
1692.
Perface signed: Increase Mather, James Allen, Samuel Willard, John Baily, Cotton Mather.
Errata on verso of t.p.
Reproduction of original in the Harvard University Library.
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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
E●●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
be●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
whil●
we
L●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
●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
Spirit●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
Primi●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
●
certain
Air
of
our
Complexion
,
which
Results
from
some
Circumstances
of
the
Uni●●
between
our
Souls
and
our
Bodies
;
and
●his
Disposition
,
we
ordinarily
call
,
The
Spirit
of
the
man.
Let
This
be
Sanctify'd
,
and
the
Man
will
become
one
of
,
The
Ex●cellent
in
the
Earth
.
It
would
be
a
marvellous
Renewal
o●
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
,
●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
●
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
●n
Iealousie
.
51
Spirits
Cold
,
54
●orrowful
.
55
●ull
.
63
Timorous
.
65
Meek
.
69
Spirits
Moderate
.
73
●●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
,
tho●
sent
from
God
himself
,
would
be
of
no
effect
,
unle●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
●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
O●
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
per●formance
of
the
afore
mentioned
Dut●●●
[
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
unt●
Righteousness
according
to
Gods
Foreordaination
.
[
Wholly
]
HOLOTELE●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
prese●ved
,
&c.
[
Preserved
]
TERETHEIE
,
may
be
carefully
watched
;
as
those
that
keep
Guard
in
a
Gar●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
wo●d
Rendred
,
●hil
.
2.
15.
and
3.
6.
'T
is
supposed
you
are
,
or
will
be
,
wholly
Sanctified
(
according
to
the
first
Pra●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
thro●
Grace
to
Glory
.
This
needs
no
farther
Explica●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
w●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
express●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
signi●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
Spi●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
●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
Chearfu●
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
Facul●ies
common
to
man
with
Bruits
and
Plants
(
Sensative
,
Vigetative
,
&c.
)
This
indeed
i●
a
common
Interpretation
.
But
methinks
it
is
harsh
to
Denominate
Mans
Soul
from
the
Infe●iour
Powers
(
contrary
to
that
Logical
Rule
.
Denomination
is
from
the
better
part
.
Nor
do
I
find
in
Scripture
(
to
my
Remembrance
)
the
word
Soul
,
any
where
else
to
have
this
signification
.
Nor
(
Lastly
)
are
these
Lower
Faculties
capable
of
other
Sanctification
then
that
of
the
Body
,
which
is
to
be
but
Instrumental
to
the
Soul
in
Holiness
;
and
therefore
thus
to
separate
Soul
from
Spirit
,
is
but
to
confound
it
with
Body
in
the
business
of
Sanctification
and
Preservation
here
spoken
of
.
These
three
forementioned
Interpretations
I
●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
sancti●yed
to
God
,
However
any
one
part
be
Distingui●hed
from
the
other
.
Yet
I
am
apt
to
think
that
a
more
Proper
Interpretation
may
be
found
,
which
will
give
a
more
F●ll
and
〈◊〉
sense
to
the
place
,
then
is
●ually
a●●ribed
to
it
.
For
the
Enquiry
after
this
we
shall
consider
to
what
things
the
Name
of
Spirit
i●
given
in
Scripture
besides
those
before
men●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
bo●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
i●
the
Name
of
the
most
Noble
Created
Nature
,
we
Ascribe
it
also
to
God
by
Anal●gie
,
for
that
we
have
no
better
Name
to
give
him
.
2.
Perso●al
,
the
Third
in
the
Blessed
Trinity
,
under
the
Tide
of
the
H●ly
Ghost
,
or
Spirit
;
the
Spirit
of
the
Lord
;
of
Iesus
&c.
But
●his
is
not
OUR
Spirit
;
nor
is
he
to
be
Sanctified
●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
Guardia●
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
,
wh●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
Sou●
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
M●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
me●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
Li●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
Wh●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
othe●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
●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
Qua●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
Hab●●uations
,
or
Improvements
;
and
the
Temperament
of
the
Body
,
attended
with
Outward
Circumstances
,
contributing
thereunto
.
]
;
;
;
;
This
I
think
is
the
Apos●les
meaning
,
i●
I
rightly
understand
him
.
Having
thus
l●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
S●ul
and
Spirit
;
Is
it
a
Philosophical
Distinction
,
of
the
Powers
and
Facul●ies
,
into
Superiour
and
Inferi●ur
(
as
some
would
have
it
)
I
pray
to
what
purpos●
?
Is
it
to
shew
the
S●periour
,
as
clear
,
and
untainted
by
the
Fall
;
but
that
the
Inferiour
and
Bruital
,
or
sensual
part
is
●iciated
and
corrupt
,
as
some
of
the
Heathen
Philosophers
have
con●usedly
suggested
?
They
say
indeed
that
NO●S
(
the
mind
)
is
Divin●
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
bec●me
obstru●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
●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
●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
;
B●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
,
skil●ul
Physicians
(
who
may
perhaps
have
the
worst
Manners
)
might
be
accounted
the
best
M●rallists
,
&
they
could
easily
mend
all
the
world
,
who
cannot
mend
themselves
.
Nor
must
we
understand
by
this
,
our
Substrate
Matter
(
the
Faculties
above-mentioned
)
as
if
,
The
Body
has
an
Operative
Influence
upon
the
Soul
to
Induce
(
as
it
were
)
a
new
form
upon
it
;
for
the
Soul
is
the
Active
part
,
in
Man
,
and
the
Body
nothing
so
.
But
the
thing
stands
thus
.
The
Soul
,
which
is
a
True
Spirit
(
in
a
Nobler
Sense
,
than
that
whereof
we
are
now
treating
)
being
,
by
its
Information
of
the
Body
,
most
Intimately
conjoyned
thereunto
;
while
it
is
in
the
State
of
Conjunction
,
and
Union
in
Man
,
Uses
the
Parts
,
Humours
,
and
Members
,
as
its
Instruments
or
Organs
,
in
all
its
Operations
.
Now
as
a
Workman
Receiveth
nothing
of
his
strength
or
skill
,
from
his
Tools
wherewith
with
he
works
;
yet
in
the
Exercise
of
his
Abilities
he
will
find
himself
much
furthered
or
hindred
in
his
business
,
according
as
his
Tool
is
either
Apt
,
or
Unapt
,
for
his
Work.
So
is
it
in
this
Case
:
The
Soul
Receives
no
power
from
the
Body
;
But
in
Exerting
its
own
proper
powers
,
is
helped
or
hindred
by
the
Bodys
good
or
ill
Temperament
.
Thus
an
〈◊〉
Tempered
Brain
makes
that
Soul
Act
like
a
Fool
,
or
Ideot
,
which
had
it
a
Brain
Well●
Tempered
,
would
be
both
prudent
and
sagacious
.
And
so
also
the
Temperament
of
the
Heart
,
Blood
,
and
Natural
Spirits
,
gives
Help
▪
or
Impediment
to
the
●ill
and
Affections
;
even
as
,
The
Organs
of
Sense
do
,
to
their
proper
Senses
.
Hence
that
saying
[
Anima
Ga●bae
male
habitat
]
The
Brave
Soul
of
Galba
had
but
an
Ill
Lodging
;
He
being
a
brave
Spirited
Man
,
but
very
sickly
.
3.
Acquired
Habits
do
much
Alter
the
Genius
or
Spirit
,
from
what
it
would
be
,
if
men
were
left
to
their
Pure
Naturals
.
These
Habits
arise
partly
,
(
1
)
From
Instruction
&
Rules
:
so
Intellectual
&
Moral
Habits
(
whether
good
or
evil
▪
are
formed
much
according
to
the
Information
men
meet
with
,
especially
in
their
younger
dayes
.
Thus
(
as
to
Advantage
)
every
part
of
Philosophy
contributes
its
share
;
Logick
and
Metaphysicks
,
sharpness
of
Judgment
;
Mathematicks
Solidness
and
Sagacity
;
Physicks
good
conjecture
at
the
Reasons
of
things
;
Moral
Philosophy
and
History
,
Prudence
;
Rhetorick
,
Fairness
and
Confidence
of
Address
;
Poetry
,
quickness
of
fancy
,
and
Imagination
;
Any
of
these
as
they
are
better
studied
,
do
accordingly
Enable
and
Incline
the
mind
of
Man.
Didicisse
fideliter
Artes
&c.
And
so
on
the
Contrary
(
as
to
Disadvantage
)
All
vicious
and
erroneous
Principles
,
foolish
and
vain
traditions
,
and
such
like
evil
Rudiments
,
being
Instilled
into
Youth
,
do
Taint
and
Darken
the
Judgment
,
Debauch
the
Will
&
Affections
,
and
Debase
the
whole
Spirit
and
Genius
of
the
Man.
2.
From
Pattern
.
Example
,
and
Converse
,
with
People
,
make
deeper
imp●ession
then
Rules
,
and
have
a
very
great
influence
in
forming
the
Genius
▪
especially
of
Youth
,
when
they
are
stepping
from
Boy
to
Man
,
and
are
taking
upon
them
to
chuse
their
own
way
;
then
,
(
if
ever
)
Multum
Refert
quocum
vixeris
;
it
concerns
you
to
think
where
you
dwell
.
The
force
of
Example
is
set
forth
in
that
(
Prov.
22.
24.
25.
)
Make
no
friendship
with
an
angry
man
,
and
with
a
furious
man
thou
shalt
not
go
;
Lest
thou
learn
his
way
,
and
get
a
snare
to
thy
soul.
T
is
called
a
Snare
;
tho'
the
ill-favoured
humour
be
no
plausible
bait
to
allure
;
yet
for
that
,
all
Custom
has
a
secret
and
fascinating
Insinuation
,
whereby
,
at
least
,
the
Aversation
and
Abhorrence
of
Ill
things
,
to
which
we
are
enured
is
very
much
abated
.
So
as
,
not
only
the
Vices
themselves
under
some
false
name
(
such
as
Gallantry
of
Spirit
,
Greatness
of
Soul
,
Scorning
to
take
an
injury
,
&c.
)
put
fair
for
an
approbation
,
and
are
contagious
;
But
even
the
Inclinations
to
them
,
&
preparation
of
Spirit
for
them
,
do
commonly
spread
themselves
from
one
person
to
another
.
And
,
so
also
(
in
some
measure
,
tho'
not
casually
)
may
we
expect
in
things
of
a
better
Character
.
Prov.
13.
20.
He
that
walketh
with
the
wise
shall
be
wise
,
&c.
Which
place
(
I
think
)
does
not
only
intimate
Gods
usual
Blessing
upon
fit
means
,
but
also
discovers
those
proper
means
,
which
in
their
own
Nature
are
apt
to
operate
,
in
a
Moral
way
upon
the
minds
of
men
:
not
indeed
to
give
the
Truth
of
Grace
;
for
then
all
in
Godly
Families
would
be
Religious
,
&
Leave
no
ground
for
that
complaint
,
In
the
Land
of
uprightness
will
he
deal
unjustly
.
Isa.
26.
10.
And
the
contrary
(
too
often
)
do
we
find
by
sad
experience
.
Nor
are
those
●air
Dispositions
,
which
Conversation
may
work
,
such
Preparations
for
Grace
,
as
doth
oblige
God
(
ex
congruo
)
to
give
the
Truth
thereof
;
but
only
the
whole
is
this
;
If
God
please
to
give
his
Supernatural
Grace
,
to
one
,
that
has
fair
Natural
Disp●sit●●ns
;
Those
Graces
will
the
more
●llu●●riously
,
appear
,
to
Render
a
Man
the
more
Eminen●●y
Servi●●all
.
A●d
to
〈◊〉
our
daily
Experience
,
and
common
ob●●●vati●n
;
that
men
are
much
what
the
Cus●om
and
usual
practice
of
the
place
is
,
where
they
live
.
He
that
is
bred
,
or●
much
conversant
,
in
the
country
;
gets
there
a
simple
plain
heartedness
;
or
perhaps
a
Rough
Rusticity
:
He
that
is
much
in
the
City
,
has
more
of
Civility
,
Sagacity
,
and
Cunning.
One
,
who
lives
where
News
is
frequently
Talked
,
Gets
somewhat
of
a
Publick
Spirit
:
Amongst
good
natured
People
,
a
Candid
Spirit
.
Amongst
Souldiers
,
a
Bold
and
Boysterous
one
;
And
so
of
all
other
Affections
:
which
may
be
considered
in
an
Indifferency
;
Neither
morally
Good
nor
Bad
,
in
themselves
;
but
only
as
Sanctification
or
Corruption
makes
the
Difference
.
4.
Outward
Circumstances
do
also
Exceedingly
vary
mens
spirits
,
and
that
in
a
shorter
space
of
time
,
then
Habits
use
to
do
.
Thus
Prosperity
,
Wealth
,
Honour
,
Health
,
friends
&c.
do
commonly
enlarge
the
mind
of
a
m●n
;
and
make
him
bold
and
brisk
:
Whereas
the
contrary
Poverty
,
Disgrace
,
Sickness
,
&c.
do
usually
Contract
and
Emasculate
the
Spirit
.
If
these
are
of
a
long
continued
Series
,
they
do
very
much
towards
the
forming
of
a
setled
and
fixed
Genius
.
But
if
only
Occasionally
,
or
at
certain
times
they
occur
;
then
they
vary
and
Contemperate
the
Setled
Spirit
for
a
season
;
and
perhaps
become
a
means
to
Reduce
it
to
a
better
Mediocrity
.
Thus
one
of
a
Light
and
Airy
Spirit
,
and
for
the
most
part
in
all
good
Circumstances
,
(
may
at
such
times
)
be
unmanageable
by
Advice
;
until
perhaps
,
a
particular
sore
A●●iction
,
hath
somewhat
abated
of
his
Gallantry
,
and
opened
hi●
Ear
to
Instruction
,
whereby
his
Spirit
may
be
better
Regulated
for
the
futu●e
.
And
thus
much
for
the
Aggregation
or
Resultance
,
of
this
our
Spirit
,
from
the
concurrence
of
divers
things
,
both
within
,
and
without
the
Man.
3.
The
next
particular
in
order
to
the
Explaining
of
our
General
Notion
,
shall
be
the
taking
Notice
;
That
all
these
do
some
way
concurr
to
Constitute
and
Represent
the
Man
,
Abstracted
from
Grace
and
Sin
;
yet
the
Internals
and
Essentials
of
Soul
and
Body
,
have
the
principal
stroak
herein
:
And
then
,
that
the
other
matters
,
that
are
External
to
the
Essence
of
man
;
the
Accidental
Inherents
,
and
Adjacents
;
do
but
somewhat
Modify
and
Affect
the
former
constitution
,
which
will
still
appear
in
some
Degree
or
other
.
Naturam
Expellas
,
furca
licet
,
ipsa
recurret
.
Drive
Nature
out
with
Pitch
forks
,
t
will
Return
,
And
act
its
part
,
as
sure
as
fire
will
Burn.
And
,
because
the
Soules
Primitive
facultyes
are
supposed
to
be
all
Equal
in
every
man
;
t
is
the
Bodyes
Temperament
,
that
especially
gives
the
great
Diversity
in
Mens
Spirits
;
we
shall
therefore
speak
of
these
more
Distinctly
;
And
that
not
Exactly
according
to
the
common
four
First
Qualityes
(
Hot
and
Dry
,
Cold
and
Moyst
)
which
are
said
,
by
their
Mixture
,
to
give
the
four
Complexions
(
Sanguine
,
Cholerick
,
Melancholy
,
and
Phlegmatick
)
of
which
Physicians
do
so
often
speak
.
But
I
shall
Treat
of
them
,
according
to
the
Actives
(
Hot
,
and
Cold
,
)
with
a
Mean
Temper
between
them
;
Taking
notice
of
the
other
By
the
way
,
only
as
occasion
is
offered
.
For
it
is
not
Physical
composition
,
or
Medical
Di●posi●ion
of
spi●its
,
which
we
have
now
to
do
with
;
But
Spirits
as
they
R●late
to
Humane
and
Moral
Actions
;
into
w●ich
these
three
(
Hot
,
Cold
,
and
Mean
)
h●ve
the
greatest
In●luence
.
Besides
,
a●l
men
will
admit
of
a
Hotter
,
and
a
●ooler
Temperament
;
even
t●ose
who
Rej●ct
Elementary
Mixtures
;
and
have
no
great
Regard
to
the
four
Comp●●xions
.
I●
any
like
better
to
have
it
express●d
by
Matter
,
more
or
less
,
moveable
or
move●
;
They
may
please
themselves
.
There
is
no
Di●ference
in
the
Thing
,
however
●●pressions
vary
.
I
say
therefore
;
some
mens
Spi●its
are
Hot
,
and
they
do
commonly
Act
war●●
▪
Others
are
Cold
,
and
they
usually
Act
Cooly
;
Others
have
a
Spirit
of
a
fine
Mean
between
these
two
Extreams
,
and
their
Actions
are
participant
of
both
qualifications
;
viciously
,
if
Unsanctified
,
and
under
natural
Corruption
;
vertuously
,
if
Sanctified
,
and
mens
Spirits
be●guided
,
and
act●d
by
the
Spirit
of
God
:
All
commonly
according
to
their
several
Capacities
:
But
if
at
any
time
a
man
be
acted
contrary
to
his
peculiar
Genius
,
't
is
by
a
special
hand
of
the
Good
or
Evil
Spirit
upon
him
;
some
special
Instigation
,
and
Assistance
,
upon
a
particular
occasion
.
And
according
to
this
Method
we
shall
Treat
of
the
several
Spirits
;
first
Describing
themselves
,
and
then
their
States
,
both
of
Unregeneracy
and
Sanctification
.
1.
The
more
Hot
Spirit
Discovers
it self
in
Chearfulness
,
Activity
,
Courage
,
and
Angry
Zeal
or
Jealousy
.
1.
Chearfulness
:
Heat
joyned
with
a
convenient
Moisture
(
answerable
to
the
Sanguine
Complexion
)
Renders
a
man
Chearful
,
Vivid
,
Sprightly
,
and
upon
occasion
(
with
apt
Circumstances
)
Joyous
,
Refreshed
,
Merry
and
Comfortable
.
It
makes
him
look
Ruddy
,
and
of
a
Beautiful
Countenance
(
like
David
in
the
flower
of
his
Youth
)
and
pleasant
,
like
the
face
of
all
things
in
the
Spring
.
David
(
we
may
suppose
)
was
of
a
Natural
Chearful
Spi●it
:
His
Musical
Inclination
,
whereby
his
skill
was
great
,
seems
to
speak
so
much
:
for
this
,
and
his
prudence
in
matters
(
so
we
Read
in
the
Text
,
but
in
the
Margin
prudent
of
Speech
.
1
Sam.
16.
18.
)
for
these
things
(
I
say
)
He
was
sent
for
by
Saul
;
that
so
his
Musick
and
his
prudent
Mirth
,
might
Drive
away
Sauls
Evil
(
Melancholly
)
Spi●it
.
This
Chearful
Spirit
,
as
it
was
,
in
Young
David
,
Natural
;
so
it
was
in
Old
Iacob
,
upon
occasion
;
when
he
heard
good
News
of
Ioseph
,
and
saw
the
Waggons
that
were
sent
for
him
,
(
Gen.
45.
27.
)
't
is
said
,
The
Spirit
of
Iacob
their
Father
Revived
.
Such
also
were
the
Refreshed
Spirits
mentioned
,
1
Cor
16.
17
,
18.
I
am
glad
of
the
coming
of
Fortunatus
,
for
they
have
Refreshed
my
Spirit
and
Yours
.
And
that
of
Titus
his
Joy
,
(
2
Cor.
7.
13.
Because
his
Spirit
was
Refreshed
by
you
all
.
The
meaning
of
all
is
:
Their
Spirits
were
Chearful
and
Vivid
,
upon
these
Comfortable
occasions
.
The
Spirit
also
signifyes
Health
and
strength
;
as
in
the
Hunger●starved
Egyptian
(
1.
Sam
:
30
)
who
being
left
sick
(
v
13
)
having
now
Eaten
and
Drank
,
after
the
three
Days
fasting
;
t
is
said
(
v
12.
His
spirit
came
again
to
him
;
that
is
,
He
had
now
some
life
in
him
,
and
could
do
something
like
himself
;
who
before
was
as
one
Dead
,
with
sadness
and
Desperation
;
But
now
Doubtless
,
was
glad
that
he
was
alive
.
This
Chearful
Spirit
,
If
Unsanctifyed
and
Corrupt
,
is
grosly
abused
to
Levity
,
froth
,
vanity
,
and
foolish
Jesting
,
which
is
not
convenient
:
To
Lasciviousness
in
them
,
who
make
Provision
for
the
●lesh
to
fulfil
the
Lusts
thereof
:
To
Pride
&
Haughtiness
,
self●conceit
and
glorying
i●
their
own
strength
and
Beauty
;
to
forgetfulness
of
God
feeding
themselves
without
fear
;
yea
,
to
wax
fat
and
Kick
against
their
Maker
;
and
Rejoyce
in
their
Beastings
;
But
all
such
Rejoycings
are
evil
.
Iames
4.
16.
●ut
If
Sancti●yed
,
The
Ioy
of
their
Spirit
becomes
Spiritual
●oy
;
I●
like
Marys
(
Luke
1
46.
47.
)
My
Soul
doth
Magnify
the
Lord
,
And
my
Spirit
hath
Rejoyced
in
God
my
Saviour
.
It
Lisposeth
them
to
Thankfulness
,
and
adapts
for
Praysing
and
Glorifying
of
God.
It
fits
men
for
Chearful
Service
to
him
;
which
much
commends
Religion
to
the
World
,
who
are
apt
to
be
frighted
from
it
by
Conceits
of
nothing
but
Mortification
and
Self
Denial
therein
.
Chearful
Christianity
adds
a
Lustre
to
Profession
;
and
convinces
men
,
That
they
may
be
merry
and
wise
.
Now
,
tho'
this
doth
chiefly
arise
from
the
Tes●imony
of
a
Good
Conscience
,
and
the
Sealings
of
the
Comforting
Spirit
of
Adoption
;
yet
Subservient
thereunto
is
this
our
Natural
Spirit
,
which
Renders
men
more
apt
outwardly
to
express
it
.
David
was
(
as
is
b●fore
noted
)
of
this
Sanguine
and
Cheerful
temper
;
and
he
did
Eminently
Glorify
God
by
his
Musick
and
Psalmody
;
agreeable
to
the
Apostles
Rule
James
5.
13.
Is
any
among
you
merry
,
Let
him
sing
Psa●ms
.
This
of
Cheerfulness
.
2.
Activity
is
another
effect
of
the
Hotter
Spirit
;
it
shews
it self
in
a
willingness
and
readiness
to
be
employed
;
as
also
sometimes
in
strong
inclinations
and
vigorous
motions
;
in
a
great
inquisitiveness
and
earnest
search
after
things
that
are
out
of
common
view
▪
This
Temper
is
very
natural
to
Youth
,
which
is
usually
fitter
for
Execution
then
Deliberation
;
and
because
of
this
Spirit
t
is
called
the
Sprightliest
time
of
mens
Lives
.
This
Active
Spirit
,
while
Unsanctifyed
is
(
like
as
in
a
brisk
Monkey
)
a
very
unlucky
thing
;
It
renders
men
Idle
Busy-Bodys
;
Medlers
with
other
Mens
Matters
;
Grievously
Troublesome
,
both
to
the
Church
and
World
;
Restless
in
themselves
;
and
suffering
none
to
be
quiet
by
them
;
this
fruitful
Soyl
uncultivated
,
brings
forth
a
multitude
of
Weeds
;
if
set
upon
mischeif
,
one
such
will
do
more
then
many
others
;
like
the
active
Element
of
Fire
,
where
it
is
not
employed
in
profitable
Service
,
it
works
Destruction
and
Desolation
.
The
Inquisitiveness
,
that
attends
such
unsanctified
Spi●its
,
does
often
make
men
Seekers
in
Religion
;
never
satisfi●d
with
setled
Truths
,
but
Scepticks
,
Rambling
and
Uncomposed
Sect
arys
,
tossed
about
with
every
wind
of
Doctrine
;
or
,
if
they
hap
to
be
Sect-Masters
,
they
'l
compass
Sea
and
Land
to
make
a
Proselyte
.
In
a
word
;
They
are
the
nimblest
Servants
of
the
Devil
,
and
notablest
Instruments
he
can
find
,
to
make
use
of
,
in
the
world
.
But
if
Sanctified
,
Then
,
none
so
Serviceable
to
God
,
or
Man.
Such
Spirits
will
make
men
willing
to
do
Service
.
(
as
Exo.
35.
21.
)
They
came
every
one
,
whose
Heart
stirred
him
up
;
and
every
one
,
whose
Spirit
made
him
willing
;
and
they
brought
the
Lords
Offering
to
the
work
of
the
Tabernacle
.
'T
is
not
said
,
[
whom
Gods
Spirit
made
willing
]
Tho'
that
is
most
true
,
as
to
the
First
Cause
;
But
[
whose
Spirit
made
him
willing
,
whose
heart
stirred
him
up
]
That
is
,
his
own
Spirit
,
being
Sanctified
by
the
Spirit
of
God
:
Here
the
Second
Cause
is
noted
,
being
stirred
up
by
the
First
.
And
indeed
God
often
Warms
and
Raises
up
mens
Spirits
for
any
noble
Designs
,
in
which
he
intends
to
use
them
.
So
in
those
(
Ezra
1.
1.
)
The
Lord
stirred
up
the
Spirit
of
Cyrus
,
and
then
Cyrus
communicates
of
his
warmth
,
to
stir
up
the
Spirit
of
the
poor
Dispirited
Jews
.
(
v.
3.
)
Who
is
there
among
you
of
all
the
People
?
What
?
Have
you
never
a
Brave
Man
among
you
to
undertake
this
Great
&
Worthy
affair
?
Upon
this
Giving●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
Chi●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
●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
i●
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
Sh●pheards
is
called
forth
against
him
,
will
not
be
afraid
of
their
voice
,
nor
a●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
Spi●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
wa●
there
Spirit
in
them
any
more
(
Iosh.
5●
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.
●
.
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
Unsanctifi●●
Spirit
.
That
it
is
Unstable
:
Stout
and
Su●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
stubbor●
and
rebellious
Generation
,
that
set
not
their
hearts
aright
,
whose
Spirit
was
not
Stedfast
with
God.
It
follows
(
v.
9.
)
that
,
how
Sturdy
soever
they
were
against
God
;
yet
against
their
Enemies
they
were
very
Cowards
,
or
God
,
in
Justice
made
them
so
,
for
their
Stubborness
against
him
.
The
Children
of
Ephraim
being
Armed
,
and
carrying
Bows
,
turned
back
in
the
day
of
Battel
.
But
,
If
Sanctified
,
't
is
an
Excellent
Spirit
,
and
of
great
use
.
This
was
that
other
Spirit
of
Caleb
(
Numb
:
14.
24.
)
The
Spirit
of
the
other
Spies
was
Base
and
Cowardly
,
and
caused
the
heart
of
the
People
to
melt
(
Iosh.
18.
8.
)
at
which
God
was
greatly
displeased
;
but
Calebs
courage
was
approved
,
and
accepted
of
God
,
tho'
it
had
not
its
desired
effect
upon
men
;
and
was
Rewarded
with
admission
into
the
Land
of
Promise
,
when
others
were
excluded
.
This
Spirit
Sanctified
,
is
a
Spirit
Bound
Bent
,
and
Resolved
,
in
the
service
of
God
what-ever
be
the
Hazards
.
And
now
bohold
(
says
Paul
)
I
go
bound
in
the
Spirit
to
Ierusalem
,
not
knowing
the
(
particular
)
things
,
that
shall
befal
me
there
(
Act
20.
22.
)
saving
Bonds
and
Afflictions
(
in
general
)
which
I
expect
(
v.
23.
)
But
none
of
these
things
move
me
(
v.
24.
)
Now
this
Bound
Spirit
I
take
to
be
,
the
Apostles
Brave
Spirit
Bound
(
that
is
)
strongly
inclined
by
the
Spirit
of
God
to
this
special
,
and
particular
,
Service
,
notwithstanding
all
these
foreseen
difficulties
,
to
break
thorow
which
he
was
Gallantly
Resolved
.
And
this
his
Courage
is
(
I
think
)
the
same
,
that
he
prays
might
be
given
to
the
Ephesiaus
,
chap.
3.
16.
That
he
would
grant
you
,
according
to
the
Riches
of
his
Glory
to
be
strengthned
with
might
,
by
his
Spirit
,
in
the
Inner
Man.
This
referrs
to
(
v.
13
)
I
desire
that
ye
faint
not
,
at
my
Tribulations
for
you
.
Some
men
are
so
Weak
Spi●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
Spi●its
Revived
by
the
God
of
Heaven
.
4.
This
Hotter
Spirit
is
an
Angry
Spiri●
is
Ardent
and
Fervent
in
it
sel●
;
Eage●
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
it●
Strength
in
it self
,
yet
it
commonly
ha●
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
m●kes
Havock
of
the
Church
as
is
seen
in
the
Bigots
of
a
false
Religi●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-Spi●ited
Paul
is
another
Man.
He
now
re●lects
on
his
former
course
,
as
a
Mad
Hare
Brain●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
Perni●ious
Error
)
That
I
ought
(
Divilism
is
now
taken
for
Duty
)
to
do
many
things
contrary
&c.
Many
(
not
a
few
)
were
s●itable
to
his
Hot
and
Active
Spi●its
;
many
places
(
Ierusa●em
;
every
Synagogue
;
even
to
s●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
St●ipling
,
when
he
could
not
hu●ll
Mortifying
S●●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
Fi●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
Testi●ied
that
Jesus
was
the
Christ.
(
chap.
18.
5.
)
Now
when
was
this
?
'T
was
when
Silas
and
Timotheus
,
were
come
from
Macedonia
.
He
had
a
good
mind
to
it
before
;
even
,
when
he
was
a
poor
Labouring
Sojourner
(
v.
3.
)
Even
then
he
Reasoned
and
perswaded
every
Sabbath
,
(
v.
4
)
But
,
now
his
friends
are
come
,
by
them
is
his
Countenance
sharpened
(
Prov.
27.
17.
)
He
had
good
Metall
before
,
but
now
is
a
Keen
Edg
put
upon
it
.
Whether
it
were
,
that
they
brought
him
Contribution
,
which
better'd
his
Outward
Condition
,
and
so
Raised
his
Spirit
a
pegg
higher
:
or
else
that
they
were
to
be
his
Fellow
Travellers
;
and
so
,
being
now
Ready
to
Depart
(
v.
7.
)
He
was
bravely
resolved
to
out
with
that
,
which
had
so
long
broyled
in
his
Bosome
.
Some
way
or
other
(
whatever
it
were
)
it
had
relation
to
their
coming
,
whereby
his
Spirit
was
enlarged
.
He
had
a
Good
Spirit
before
,
but
now
a
Great
one
His
Zeal
before
was
kindled
,
but
now
it
breaks
out
.
He
cares
not
now
,
what
they
said
,
or
thought
of
him
;
he
now
Ruffles
them
;
Roundly
delivers
his
Testimony
;
shakes
his
Raiment
at
them
;
Tells
them
their
own
;
and
throws
the
Blood
of
their
Obstinacy
upon
their
own
Heads
.
So
much
may
Outward
Circumstances
sometimes
Help
forward
the
actings
of
Grace
and
Nature
,
in
a
Sanctifyed
Spirit
:
T
is
manifest
he
was
of
a
vehement
Spirit
,
and
eager
in
all
things
.
When
he
missed
his
friend
,
he
could
not
stay
at
Troas
(
tho'
he
might
have
done
it
to
good
purpose
;
for
there
a
Door
was
opened
to
him
of
the
Lord
(
2
Cor●
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
Barna●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
Di●●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
Bitt●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
sui●●bly
with
them
.
And
so
[
under
the
Gospel
]
They
needed
the
Like
Spi●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
.
(
●uke
1.
17.
)
Now
Elias
was
a
H●t-spirited
man
,
and
praved
down
●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
)
Forerun●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
Spir●●
[
Malus
Nodus
,
malus
Cuneus
]
Rugg●●
Wedges
are
fittest
for
a
cross-grain'd
pie●
of
Service
.
Fire
in
mens
Spirits
(
as
〈◊〉
as
among
the
Elements
)
may
be
necessa●●
sometimes
;
And
Rendred
very
Servicea●●
if
it
be
well
Governed
.
But
here
's
the
Difficulty
;
Many
good
Christians
,
by
Reason
of
Natural
Infir●●ty
,
are
not
always
able
to
manage
a
〈◊〉
Spirit
;
nor
can
always
Distinguish
b●●twixt
Fire
from
Heaven
,
in
the
strong
Motions
of
Gods
Holy
Spirit
,
which
〈◊〉
ought
to
be
Cherished
;
and
th●
Fire
,
which
arises
from
Hell
in
the
vehmence
of
Temptation
,
Enkindling
〈◊〉
Reakings
and
Fumes
of
their
Corrupte●
Nature
;
of
which
the
Devil
never
fa●
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
Bu●●
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.
●
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
Ieal●usie
is
the
●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
,
●or
All
this
〈◊〉
said
of
it
(
nor
can
enough
●e
said
)
Abs●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
Cha●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
hon●st
man.
This
pure
Natural
Cautious
Spirit
may
be
the
Subject
of
Sanctif●cation
,
and
may
become
God
like
,
and
a
Godly
Iealousie
.
God
like
,
when
a
man
so
utte●●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
.
(
Deu●
.
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
●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.
)
[
Mus●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.
)
Was●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
Al●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
,
s●
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
Lo●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
pou●ing
Child
)
vext
at
heart
,
that
he
could
not
have
his
Will
;
proud
Iezebe
,
like
Zeresh
,
(
here
's
another
Wit
of
the
Wi●e
)
comes
in
with
her
Cur●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
contrari●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
sorro●
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
so●rowful
Spirit
,
if
your
Tears
be
set
to
Run
in
a
right
Channel
.
See
more
of
the
Bl●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
pra●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
overwhe●med
(
v.
3.
)
So
(
Ps.
142.
2
,
●
.
)
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
Justi●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
Cpmpl●i●●
i●
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
Ins●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
;
●ut
a
Wounded
Spirit
who
can
Bear
?
(
Prov.
18.
14.
)
'T
is
a
weak
and
●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
Unsancti●yed
is
a
pirtiful
,
base
,
and
Useless
Spirit
;
Incli●ing
only
to
Sottish
Sl●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
Sl●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
Lea●
,
(
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
●hen
it
Impeaches
Gods
Glorious
Attri●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
Spi●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
●●●●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
Te●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
●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
Common●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
VVh●n
he
was
Reviled
,
he
Reviled
not
again
;
when
he
Suffered
,
be
Threatned
not
;
but
committed
hims●lf
to
him
,
who
Iudgeth
Righteously
.
(
1
Pet.
2.
23.
)
Again
,
this
is
a
fit
Spi●it
to
Deal
with
Sinners
.
Restore
such
an
one
in
the
Spirit
of
Meekness
.
(
Gal.
6.
1.
)
'T
is
that
which
is
peaceable
with
men
,
and
pleasing
to
God
;
and
therefore
is
Honourable
,
as
an
Ornament
.
The
Ornament
of
a
meek
and
quiet
Spirit
;
which
in
the
sight
of
God
is
of
great
price
.
(
1
Pet.
3.
4.
)
Surely
God
knows
the
true
value
of
Things
,
who
hath
put
all
Worth
and
Dignity
into
them
.
This
is
a
proper
Gospel
Spirit
,
very
much
for
its
Honour
,
and
promoting
its
Interest
in
the
World
:
It
oft-times
holds
the
Hands
and
stops
the
Mouths
of
its
Adversaries
.
That
Rebuke
of
our
Saviour
to
those
Sons
of
Thunder
,
(
Iames
and
Iohn
)
when
they
would
have
Fire
from
Heaven
upon
the
Samaritan
Village
.
(
Luke
9.
55.
)
Intimates
the
True
and
Genuine
Gospel
.
Spirit
;
Ye
know
not
what
manner
of
Spirit
you
are
of
:
You
are
not
Spirited
as
you
should
be
:
The
Spirit
you
have
is
a
Chollerick
,
Revengeful
Spirit
,
and
you
know
it
not
:
Or
,
you
know
not
what
Spirit
,
you
should
be
of
,
as
my
Disciples
:
The
Spirit
of
Elias
(
under
which
you
would
cover
your
passions
)
Has
done
its
Preparatory
work
in
Iohn
Baptist
;
But
now
the
Evangelical-Spirit
hence
forward
;
is
quite
another
thing
;
'T
is
full
of
meekness
,
sweetness
,
and
gentleness
of
mind
;
which
by
your
present
talk
,
you
seem
little
to
understand
;
You
(
as
my
Disciples
)
do
profess
to
be
of
the
Gospel-Spirit
;
But
alas
,
you
have
it
not
;
You
know
not
what
Spirit
you
are
of
!
And
thus
much
of
the
two
Opposite
Spirits
,
the
Hot
and
the
Cold.
We
come
now
to
the
Mean
,
between
them
both
;
which
of
all
the
Natural
Spirits
is
the
most
Curious
,
Desireable
,
and
best
Manageable
,
to
every
good
purpose
.
Therefore
3.
Some
men
are
of
a
more
Temperate
Spirit
,
which
is
Cool
in
Respect
of
the
Heats
;
and
Warm
,
in
Respect
of
the
Chills
of
Spirit
,
in
the
former
two
Extreams
.
All
the
Conveniencies
;
of
those
it
has
,
without
their
Inconveniencies
;
This
is
the
Well-balanced
Spirit
,
that
moves
Evenly
,
Smoothly
,
and
Firmly
;
The
Vessel
of
due
proportion
,
betwixt
Hull
,
and
Sayl
,
which
usually
well
Arrives
at
its
intended
Port.
'T
is
the
faelix
Temperies
of
the
Philosophers
,
that
naturally
Disposes
to
,
and
Adapts
for
,
General
Vertue
.
'T
is
best
enabled
to
Use
its
own
Abilities
;
and
manage
its
own
powers
,
whether
Intellectual
or
Volitive
to
the
best
Advantage
.
1.
Intellectual
by
a
moderation
,
and
order
of
Thoughts
;
of
a
sufficient
Heat
to
Excite
them
,
and
yet
of
Coolness
enough
to
Govern
them
,
and
their
Effects
,
which
otherwise
might
be
Exorbitant
.
'T
is
not
the
Dull
Soul
,
that
thinks
not
Intensely
of
any
thing
;
Nor
the
Phantastick
Air
,
that
Huddles
,
and
is
precipitant
in
all
things
.
But
it
is
such
a
well
composed
Spirit
,
as
indeed
Quickens
a
man
to
Act
,
and
yet
Renders
him
Sober
,
and
Deliberate
,
in
all
his
Actions
.
Hence
arises
Wisdom
and
Prudence
in
Matters
,
and
a
firm
Iudgment
,
that
will
not
suffer
it self
to
be
Biassed
or
Disordered
by
any
unruly
Passions
;
But
Governs
them
by
Reason
;
and
brings
and
keeps
them
in
their
due
Subordaination
.
Whence
follows
2.
The
Volitive
Powers
are
well
used
,
and
ordered
by
such
a
Moderate
Spirit
;
The
Will
is
Benign
,
and
the
Passions
Regular
.
The
Will
,
and
all
the
powers
under
its
Commands
are
Disposed
to
Subjection
unto
Right
Reason
.
Hence
This
Spirit
is
apt
to
be
well
governed
In
the
man
;
that
has
it
;
And
thereby
Renders
him
more
fit
to
Govern
amongst
other
men
in
the
world
;
from
both
which
it
may
be
Denominated
A
Spirit
of
Government
.
Of
this
brave
Spirit
was
Titus
Vespasian
,
who
from
thence
was
called
(
Humani
Generis
Deliciae
)
The
Delights
of
Mankind
.
Faithfulness
,
Candour
,
Beneficence
,
and
all
other
things
that
are
Excellent
(
so
far
as
Nature
can
go
)
have
their
Derivation
from
this
Spirit
;
because
it
is
not
so
liable
to
the
Infirmity
of
Unruly
Passions
,
which
is
the
Natural
Cause
of
all
the
contrary
Vices
.
Yet
if
this
Rare
and
Excellent
Spirit
,
which
is
so
very
good
in
it self
be
Unsanctify'd
and
Corrupt
;
'T
is
all
as
Bad
,
if
not
worse
,
then
the
Rest.
Corruption
of
the
best
is
worst
.
For
1.
It
s
Wisdom
and
Prudence
,
if
Unsanctifyed
,
is
(
at
best
)
but
Worldly
Wisdom
,
and
Imployed
wholly
to
serve
Worldly
Interests
:
But
it
seldome
stops
there
;
for
it
commonly
proceeds
in
a
way
of
Enmity
against
God
and
Goodness
;
And
becomes
too
often
a
Devilish
Policy
.
If
the
Enemies
of
the
Church
be
men
of
this
Spirit
,
they
are
most
Dangerous
:
'T
is
the
men
of
this
Temper
,
that
are
the
Achitophels
for
Mischievous
Counsels
.
The
Hot
Spirited
Huffs
,
and
Hectors
,
may
have
as
great
an
Enmity
,
which
they
often
shew
in
a
storming
rage
;
But
their
vehement
Passions
do
oft-times
Deprive
them
,
of
a
discreet
consideration
,
whereby
they
overshoot
themselves
,
and
miss
their
Designs
.
The
Smooth-bootes
that
look
Demure
,
who
can
think
and
contrive
,
and
are
not
in
over-great
Haste
;
The
Wolves
in
Sheeps-cloathing
;
(
in
a
word
)
The
close
and
undiscerned
Hypocrites
(
who
by
means
of
this
Moderate
Spirit
,
may
more
easily
so
be
.
)
These
are
the
Dangerous
Enemies
;
These
under
their
seeming
Vertues
,
have
advantage
to
act
their
secret
Vices
.
Lyons
by
Roaring
,
may
Terri●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
Ver●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
.
Th●
Gallantly
follow
Trappanning
,
and
Deceitful
Guides
,
to
do
Mischief
;
like
the
men
,
that
followed
Absa●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
Bad●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
●he
Clea●●●
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
bei●g
Parta●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
Cons●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
Turn●coat
)
After
them
will
I
go
.
(
Jer.
2.
25.
)
Thus
this
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
▪
●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
chi●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.
)
●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
Foll●
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.
1●
.
4.
)
This
Cool
and
Temperate
Spi●it
Inclines
to
Wisdom
,
observed
in
Daniel
,
by
the
Babilonia●s
,
who
Re●ommend
him
for
it
to
Nebuchadnezzar
,
(
Dan.
5.
12.
)
An
Excellent
Spirit
,
and
Knowledge
and
Understanding
,
was
found
in
him●to
Dissolv●
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
Trans●●nded
the
common
course
of
men
,
they
〈◊〉
wont
to
Diesy
.
Daniel
had
indeed
●●traordinary
Assistance
from
God
for
Re●●●ling
Secrets
;
But
this
Help
was
above
〈◊〉
Cognizance
;
they
only
observed
such
Excellency
of
his
Spirit
,
as
manifest●●
it
s●lf
in
his
Covers
amongst
them
;
for
which
also
The
King
thought
to
set
him
ove●
the
whole
Realm
.
(
ch
.
6.
3.
)
That
phrase
in
(
Iob
20.
3.
)
The
Spirit
of
my
Understanding
causeth
me
to
Answer
.
Signi●●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
G●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
●
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
;
whe●●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
b●
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
;
especi●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
Spiri●
,
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
Gen●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
In●err
;
That
't
is
Unjust
and
Unchristian
to
Cen●●re
a●d
Cond●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
Circumstan●es
is
more
Dependent
on
his
Will
,
then
our
Industry
.
We
should
rather
observe
how
all
this
variety
of
Spiri●s
may
be
made
Eminently
Servi●●●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
Servicea●le
in
their
place
and
kind
.
This
(
he
says
)
he
wrote
,
that
there
should
be
no
Schism
;
But
the
Members
should
have
the
same
care
or
regard
,
one
for
another
.
(
v.
25.
)
If
this
were
well
considered
,
and
a
Charitable
Estimate
made
,
of
every
mans
several
Spirit
or
Genius
;
it
would
much
advance
Love
,
Unity
,
and
Mutual
Honour
,
among
Christians
;
Remove
that
Censorious
,
Offensive
,
and
Froward
Temper
in
many
,
that
doth
so
much
Disturb
Peace
and
Tranquility
,
both
in
Church
and
State
;
and
incline
every
man
to
think
and
say
,
if
I
Excel
any
man
in
some
things
,
He
may
Excel
me
in
many
more
.
USE
3.
We
may
hence
also
Learn
,
who
can
Reform
,
and
(
being
Reformed
)
preserve
the
Spirit
of
man
;
even
he
,
and
only
he
,
that
Formed
it
;
That
Stretcheth
out
the
Heavens
,
and
Layeth
the
Foundation
of
the
Eart●
and
F●rmeth
the
Spirit
of
man
within
hi●
(
Zech.
12.
1.
)
This
may
indeed
be
u●derstood
of
the
Soul
,
as
one
of
the
En●●nent
Works
of
God
,
and
so
is
here
Rec●●oned
among
them
.
The
like
may
〈◊〉
said
of
that
,
Father
of
Spirits
.
(
Heb.
1●
9.
)
And
that
(
in
Isa.
57.
16.
)
The
Spi●●●
should
fail
before
me
,
and
the
Souls
which●
have
made
;
Spirit
and
Souls
may
be
take●
as
put
Exeg●tically
;
yet
,
if
you
conside●
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
Ast●nishment
,
and
his
Rider
with
madness
.
〈◊〉
(
I
say
)
considered
,
seems
more
to
favo●●our
Sense
.
As
it
the
Prophet
had
sai●●
The
Malignant
Spirit
of
Wicked
Men
〈◊〉
set
against
Gods
People
;
But
the
For●●er
of
Spirits
can
quickly
confound
the●
can
dash
and
break
them
,
be
they
as
〈◊〉
as
the
Horse
Rushing
into
the
Battle
;
〈◊〉
can
soon
fill
them
with
Astonishme●●
and
promises
so
to
do
.
Now
if
he
can
thus
Over-rule
the
Sp●●rits
of
the
Wicked
;
He
can
as
well
Reg●●late
the
Spirits
of
his
Elect
;
Casting
〈◊〉
Imaginations
and
every
high
thing
,
that
Exalteth
it self
against
the
Knowledg
of
God
,
and
bringing
into
Cap●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
Covena●●
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
;
H●
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
min●s
.
This
means
not
,
that
you
should
hav●
New
Powers
,
or
Faculties
Natural
(
wh●ther
Superiour
or
Inferiour
)
But
new
Inclinations
,
new
Dispositions
;
The
Spirit
of
the
mind
,
cannot
be
here
new
Intellec●s
,
or
new
Wills
(
which
some
would
ha●●
to
be
the
Spirit
of
Man
)
But
new
Lig●●
in
the
Understanding
,
new
Bent
in
th●
Will
;
This
is
to
have
new
Spirits
of
the
mind
,
by
Sanctification
.
In
the
Old
man
,
they
were
Corru●●
,
according
to
Lusts
(
v.
22
)
But
in
th●
New
Man
(
v.
24.
)
after
(
or
according
to
)
God
,
they
are
Created
anew
〈◊〉
Righteousness
,
and
True
Holiness
.
This
●●ho●tation
[
Be
ye
Renewed
]
Does
no●
Suppose
in
man
a
power
of
Self-Renov●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
O●der
his
Spirit
or
Inclination
:
It
Require●
our
Endeavour
(
to
the
best
of
our
A●●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
,
consist●
That
Renovation
of
their
Spirits
,
to
whic●
they
are
Exhorted
.
1.
To
Resist
Sin
;
That
you
may
kee●
your
s●lves
(
like
David
)
from
your
Ini●quity
.
(
Psal.
18.
23.
)
Know
and
Beway●
your
Infirmity
;
That
particular
Breach
i●
your
Spirit
;
(
Prov.
15.
4.
)
wher●
th●
Devil
can
most
easily
make
his
Assaults
and
Entrance
.
In
the
Spiritual
Warfare
of
the
So●l
,
Corruption
in
General
is
a
Treacherou●
Party
,
within
the
Garrison
;
But
the
mos●
Active
and
Dangero●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
Servic●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
〈◊〉
●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
●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
vent●●●
on
Depths
beyond
their
Stature
;
Burdens
beyond
their
Strength
:
Like
the
Ridiculous
Aspiring
of
the
Bramble
(
in
●●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
carel●●s
Self-conceit
.
Some
are
over-valued
by
th●
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
●●asure
,
he
is
good
for
;
and
should
ac●●●dingly
apply
himself
to
business
.
As
〈◊〉
is
true
(
on
the
one
hand
)
what
is
con●●●●ed
in
that
old
Proverbial
Rithm
.
●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
possum●s
omnes
.
We
are
not
all
〈◊〉
for
every
thing
.
Invita
Minerva
,
a
〈◊〉
Genius
will
never
do
Noble●●
ploits
.
And
thus
much
of
Knowing
our
Spirits
.
●
.
But
when
we
know
them
,
and
〈◊〉
Labour●d
to
Govern
them
according
〈◊〉
our
best
Discretion
and
Ability
;
〈◊〉
then
finding
an
Insufficiency
in
〈◊〉
selves
,
well
to
manage
those
Head●●●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
●●●ctifying
Grace
would
do
that
for
〈◊〉
which
our
Natural
Powe●
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
preserve●
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.
)
Th●
Grace
of
our
Lord
Iesus
Christ
be
with
your
Spirit
.
Amen
.
FINIS
.
Advertisement
〈◊〉
little
Treatises
formerly
Published
by
this
Author
.
●
.
THe
Little
Peace-maker
,
Discovering
Foolish
Pride
the
Make-bate
;
from
〈◊〉
13.
10.
Only
by
Pride
cometh
Con●●●ion
;
but
with
the
well-advised
is
Wis●●●
.
●
.
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
.
●
.
Debts
Discharge
,
being
some
Consi●●●ations
on
Romans
13.
8.
Owe
nothing
〈◊〉
man
,
but
to
Love
one
another
.
●
The
Gaming
Humour
Considered
and
●●proved
,
or
,
The
Passion-Pleasure
,
Ex●●sing
Mony
to
Hazard
,
by
Play
,
Lot
,
〈◊〉
Wager
.
Exami●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
th●
beginning
of
1
Sam
,