Chapter 6

CHAP. VI.

The two spirits of the world and of God (1 Corinthians 2:12), and the differences in order to influences opened. 3. The characters of the spirit of God, and the relation of the spirit to the word. 3. The spirit of Antichrist. 4. The more of the spirit the more activity in the ways of God. 5. The Spirit of God a praying spirit. 6. No praying without the spirit. 7. The suspending of influences. 8. We are to pray for influences. 9. Two-fold power and efficacy. 10. The difference between the spirits acting, and the literal acting of the word.

But influences of the Spirit are mainly here to be eyed; and if any have the spirit, he cannot want the influences of God. The Spirit is, as it were, all saving influences, and such as are void of the spirit, know not any thing of saving influences. Yes, the Father and the Son let out all their influences in, and by the Spirit.

Therefore to open this; consider

1. That there are two sorts.

2. The characters and differences of the Spirit of God which speak a spiritual man, and spiritual influences.

3. What are the divers influences to be taken notice of: The two spirits are clear (1 Corinthians 2:12), "But we have not received the spirit of the world, but the spirit which is of God." Paul had said that the world and the Princes of the world knew not the mystery of the Gospel; why? They had not crucified the Lord of glory, had they known him. As also the spirit teacheth it (ver. 10), how is that proved? From the nature of an infinite spirit, that searcheth all the things of the infinite God; even as a man's spirit searcheth all the things of a man (v. 12). How can we know the things of God, they are far above us. He answers, we who have received, not the spirit of the world, but the Spirit of God, do know the things that are graciously given us of God: they know the things of God; but (v. 12) we are such.

Q. What is meant by the spirit of the world?

Ans. It's the humane spirit, by which we know arts and sciences, and the things of a present world, which is also the Spirit of God, and a singular gift of God. But there is somewhat more in this spirit: a carnal spirit that is opposite to the Spirit that is of God, a spirit that judges the depths of Gospel wisdom to be foolishness (ver. 13, 14).

Hence the differences of the two spirits.

1. There are no saving influences due to the spirit of the world. The world's spirit sees the mysteries of philosophy and arts, and the good things of a present flowing world, and no more. And as an old man sees all that a child can see and know, and much more in a more solid way: so the children of God often, as Moses, Solomon, Daniel, Paul, see with the spirit of the world in this sense all which the men of the world see, and in a more spiritual way; and beside, the Spirit of God in them knows higher things that are hid from the world and their spirit. As,

1. How Heaven lies, how many summers are in one year in that land.

2. The rivers of wine and milk (Isaiah 55:1), the garden, the second Paradise, the tree of life that bears twelve manner of fruits every month, and the leaves serve to heal the nations, and the pure river of water of life clear as crystal proceeding out of the throne of God and of the Lamb (Revelation 22:1, 2; Revelation 2:7).

3. What a plantation is there? What streets of gold the rich citizens walk in with their feet (Revelation 21)? The structure of the new Jerusalem, the twelve ports, the foundation of the wall, garnished with all manner of precious stones, the building of the wall of Jasper, what a bride the Lamb's wife is, as she is busked and adorned with the glory of God, what a joyful company of harpers clothed in white follow the Lamb (Revelation 14; Revelation 19)?

Yes, 4. Even in this life in the lower country, and the out-fields, the fruits that grow in the land are good (Romans 14:17; Galatians 5:22; Psalm 72:16; 1 Peter 1:4, 5, 6; Psalm 16:11; 1 Corinthians 2:9), what a life-guard for kings' sons (Isaiah 6:2, 3, 4; Psalm 34:7; Psalm 91:11, 12)? And on the other hand, what golden nothings and clay-dreams does the spirit of the world follow after? What spiritual gallantry is in the man, that says and resolves, time and all that Solomon had shall not satisfy me; I must either be a King above time or have nothing. Will a beggar aspire to a Kingdom; or a sow seek after pearls? What does the spirit of the world, but lie, and swear, and whore, and oppress in the sons of disobedience? The godly is of a far more excellent spirit.

5. It's a poor spirit that acts in Cicero, Seneca, and other Pagans: the bastard and the servant's privilege is little to a King's heir and son.

As to the second, the differences of that Spirit which is of God are considerable.

1. The spirit (John 14:17) remains in his own, and dwells in them, as in his house (Romans 8:11), as a man remains and works in a shop or work-house; and the soul lives, breathes, acts, discourses in the man: so the spirit of adoption, prays, groans, believes, teacheth, witnesseth, speaketh, heareth in the believer (Matthew 10:19; Romans 8:16, 25, 26). Now the world cannot receive this spirit (John 14:27), no more than the noble soul of man can find lodging in a brute beast: try what spirit acts in you, and the principles of your actions, and you shall know the influences. Every man's moral actings are as John's baptism, from Heaven or of men; what sparkles of influences kindle the heart in your actings?

2. The Spirit of God (John 16:13): He shall guide the way to you in all truth; as many as are led, driven either as a flock by the shepherd, or as a ship by the wind, are the children of God (Romans 8:14). The Spirit is a Pilot and a Steersman acting and moving in the Saints, directing, counselling, enspiring in all actings: it's easy to know the spirit's leading by what it drives at. For they are the spirits of devils working miracles, which go forth to the Kings of the earth, and of the whole world to gather them to the battle of that great day of God Almighty (Revelation 16:13). This he says of the three unclean spirits like frogs (the Pope's firebrands and incendiaries) who came out of the mouth of the Dragon, out of the mouth of the beast, and out of the mouth of the false Prophet. What hellish influences must drive these men delivered up to such leaders? There is a spirit who rules in the children of disobedience, Satan the Prince of the air (Ephesians 2). The spirit of giddiness and error leads Egypt (Isaiah 19:14). The spirit of whoredom (Hosea 4:12; Hosea 5:4) that inclines to idolatry. The spirit of lying (1 Kings 22:22). The spirit of error (1 John 4:6). The spirit of unbelief that was in the ten spies led and drove many (Numbers 14:24). But Caleb had another spirit with him. It's the sin of the time we live in, to persecute and resist the spirit; and the more outlettings of the spirit that appear in Steven, the more the Jews set themselves against him. For they cry out with a loud voice, and stop their ears, and run upon him, when he saw heaven open, being full of the Holy Ghost (Acts 7:27). He was before full of the Holy Ghost, but now there is a high spring-tide, and a new mighty flowing of the influences of the Holy Ghost; and the height of goodness and excellent actings of the spirit draws out their malice to the full, as Steven told them, 51: "You have always resisted the Holy Ghost." To fall cross with all the might in a hostile way upon the spirit. O tremble to hate and fight against the marrow of godliness, and to mock the spirit! O that it were not this day the sin of Scotland, and of the generality of the ministers of the Gospel in this land! In the Prelates' times the seekers of God met not with such bitterness as even now they meet with.

3. Where the Spirit of the Lord is there is liberty (2 Corinthians 3:17). Uphold me with your free Spirit (Psalm 51:12). It's proper to natural men in whom the spirit dwells, not to be vile slaves to lusts; and the more of the spirit in any, the more active are they in the Lord's ways; and hardly can the spirit be where there are not influences of grace. For it's the Spirit's office to be stirring and active (as the horses of Egypt are flesh and not spirit, that is, lumpish, dead, feeble, unable to save, not spirited and active to deliver) and in this especially the actings of the spirit appear in the fiery spiritness of heavenly influences. Would you be carried on and helped in duties; get the spirit and you cannot miss heavenly influences; the dryness of the earth speaks the suspending of rain and dew in the clouds, and a heaven of brass; the man is dead, and under bands, and straitened in prayer, then must the showers of influences be restrained. Uphold me with your free spirit (Psalm 51:12). What then? Then I'll teach transgressors your ways (v. 13). Take a work where there are an hundred wheels, of which the higher moves the lower; then when the first and highest moves not, all the ninety and nine must stand. When the spirit breathes not, and influences are restrained, what wonder if the soul be deadened? For the Marigold lours and weeps, in its kind, and droops when the Sun is down: our prayers would blow upon the North and South wind that they may blow: the breathing and blowing of prayer do readily waken up the spirit, though he must stir in praying also, else we are dead and breathless.

4. The spirit that is of God is a praying spirit, praying in the Holy Ghost (Jude). Of all the tongues and languages on earth, the Holy Ghost loves most to speak prayerwise, and in the language of humble supplications. We know not what we should pray for as we ought (Romans 8:29). What then? Shall the work lie? No, the spirit takes it off the poor man's hand; but the Spirit itself makes intercession for us with sighs that cannot be expressed. And rather than spiritual work be at a stand, the Third Person lends a lift to the groaning soul that cannot pray: for the Spirit helps our infirmities. And then praying is a mass of influences for faith, for holy desires, for sense of want; yes, and no man gets the spirit but the praying son (Luke 11:11). Only this shall bide a question, How shall they pray for the Spirit that want the Spirit? Answer: Yes, Magus, though in the gall of bitterness, is commanded to pray (Acts 8:21). The Law commanded praying to God incarnate when he is revealed to be incarnate. As the first command charges all to know the Lord practically in all the ways of Law and Gospel by which he shall reveal himself; and the Lord has not abated a whit, and come down from his holy rigorousness, as if the Lord would make amends, and give us (as some Pelagians say) a lower and milder Law, which forbids not venials. Et peccata quotidianae incursionis praecise sub periculo aeternae condemnationis. Yes, but there is not any Law nor Gospel which forbids not sin under the same penalty that the Law forbids; and the Gospel forbids not adultery and murder in David, but he is free from eternal punishment, if he be humbled for these sins, as he must be humbled for lesser and venial sins (Psalm 19:12; Psalm 51:5; Psalm 130:3, 4). God may strait all men to pay the very stock which he gave them in Adam.

2. Are not men inexcusable, when they will not await the wind, and lie at the tide, and use means, but refuse to command body and legs to present themselves to the sea-side and the ship? The body and legs have no influence on the winds, so they declare that they hate the covenant and bargain of grace as well as the Law, who refuse to stir in his ways.

3. The first giving of the spirit is like the growing of lilies and flowers wild on the mountains, plough or spade can do nothing to cause them so to grow in the garden and the infield. Pelagians must not get their will, their common universal grace is not the spirit of Adoption; and those who say men can pray who never received the spirit of Adoption (happily they may complement with the Lord in word) but

They deny prevening grace, and in effect say, that nature prevenes grace, and men prevene God; and not grace prevenes nature: For if there be such a thing as prevening nature, this were to say the child is born before the mother, and the apple grows before the tree, and the bloom is before the herb. No, to pray for the spirit, and not to pray in the spirit, shall never be my divinity; that were to buy rubies and jasper-stones with clay and common flints and rocks; no, nature cannot trade without grace. And while the Lord creates the rose-tree, the rose-tree cannot seed nor bring forth rose-trees. Oh but it concerns us much, ministers and professors, to have the spirit, and to have more of it. Too many ministers in the land cast never fire on the people; they never warm hearts but by hewing, and striking, and hammering upon the letter; the fire of the Lord falls not down upon the sacrifice. Ah, our fleece is dry, and we are like the land not rained upon. And let men speak, Can you live without the Spirit and his influences, more than you can live without God and without Christ in the world? And who cries, Lord, can my dry bones live? Do you miss the anointing? The complaining of the suspending of influences, of the ebbing of the free manifestations, flowings, and out-lettings of free grace, speaks a spiritual disposition. For,

1. The Church complains to God of it (Isaiah 63:17).

2. Yielding to a temptation is a pain to the Saints (Psalm 73:21, 22).

3. The Saints pray for influences of grace, for teaching, leading, quickening, inclining of the heart to the way of God, uniting of the heart to fear the name of God; then must the withdrawing of these be evil.

4. When we pray against temptations to sin, and not to be led into temptation.

5. When we pray for the spirit of grace to be poured on us from on high, we pray not for the giving of the bare habit, for that could not hinder David, Lot, Peter, Asa, Jehoshaphat, Aaron, Hezekiah, and others of the Saints, to fall into sad and heinous transgressions; but we suit also from the Lord the sanctified use and exercise of grace, and so must suit influences.

6. When we pray that God would not take his Spirit from us (Psalm 51:12), nor forsake us, nor take the word of truth utterly out of our mouth (Psalm 119:43), we then also pray that he would not withdraw gracious influences.

7. A gracious finding how sweet, safe, and comfortable it is to be acted, led, moved, guided by the sweet influences of the spirit, cannot but be grieved at the departure of such a guide and counsellor.

8. It's lawful to seek sense of God's loving countenance, in joy in the Holy Ghost (Romans 14:17; 1 Peter 1:7, 8), in delighting in God, and in duties relating to him and our brethren, and in the consolations of the Holy Ghost, and in the spirit's work of sanctifying us; then we may, and are to be grieved at the withdrawings of God, that we see not his power and glory in the sanctuary, as we have sometimes done (Psalm 63).

5. The spirit that is of God goes along with the word, if we 1. consider the spirit's relation to the word. My spirit and my words (Isaiah 59:21). For the Gospel is the chief chair and seat of the spirit (Romans 1:16; Isaiah 53:1). The word is, as it were, the work-house and shop, and the spirit the worker; the word the ship or chariot, and the spirit drives and stirs the promises. The spirit honours so the word, the spirit moves and acts when the word moves and acts; the spirit utters not a groan but according to the will of God in the word (Romans 8:26, 27; Acts 10:44). While Peter yet spake these words, [〈 in non-Latin alphabet 〉], the Holy Ghost fell upon those that heard the word. When the ship or the chariot moves, the pilot or steersman and the coachman are moved with them. The poor minister often drives an empty coach, and carries but sounds and letters; but when the spirit strikes in with the word, and is steersman in the ship, the vessel is afloat, and sails gallantly before the wind.

2. The word preached is the breathing of the spirit, and the spirit speaks and breathes through the word, and it is the word of the spirit; the Holy Ghost prophesied well of you, &c.

3. The spirit is referred to the word as the soul to the body; the body is but a lump of dead clay if the soul be removed, and the word is so many sounds, syllables, and letters, if the spirit act not; this is a similitude and would be well expounded. There is a two-fold power, one subjective and material, which comes from the Author the Holy Ghost; in which regard the word of God from the Author the Holy Ghost has actu primo as touching the matter and efficient cause, holiness, liveliness, divinity, majesty of style even as contradistinguished from the spirit acting with it; there is no word, no book, no speech of angels or men comparable to it. There is 2. a formal power which agrees to the word actu secundo as the spirit going along with the word makes it effectual, to enlighten, to teach, to rebuke, to convince, to persuade; so our divines say (a modern Lutheran widely mistakes) the efficacy of the word is from the spirit (2 Corinthians 10:4), the weapons of our warfare are not carnal but mighty; how mighty, not of themselves, but mighty through God. We make not the word of itself, a dead inky letter, as Papists and Libertines both do. The like distinction is clear in a sword or an axe of steel, both the one and the other from the matter and artificer that made them has actu primo sharpness and aptness to cut: Suppose the artificer that made both be dead, yet the sharpest two-edged sword that is, except it be wielded by the arm of a valiant man can do no good in war: And the like may be said of the axe, both are dead things of themselves.

Hence 1. Since we are mere messengers, we cannot breathe life in the word only, like the trumpeter that blows his warm breath through a dead trumpet of brass; but he blows or breathes no valor or courage in the soldiers, that was not in them before. But if the spirit go along and breathe life in the hearers they shall live, as speaking and acting are conjoined (Ezekiel 2:1): Son of man stand upon your feet, and I will speak to you. 2. Then the spirit entered into me, when he spoke to me, and he set me on my feet. So (John 5:25; Ezekiel 37:7, 8). It not a little concerns ministers and hearers to pray that the spirit may go along with the word: otherwise the shepherds singing through an [illegible] reed shall never feed sheep or lambs, and make them fat: and people often receive in their ears, a noise of words and syllables, and are not fed with sounds. It's true, Christ and the Prophets and Apostles preached in the spirit and in the lively power of God, and yet nothing but the letter came to the ears of many of their hearers (Isaiah 53:1; Isaiah 28:9): the hearers are but as weaned children (Matthew 13:13, 14, 15): the hearers are fatted hypocrites. And a poor man speaks the letter of the word, and happily deadly and weakly; yet between the speakers mouth and the hearers heart, the spirit strikes in and the dead man lives.

2. The letter of the word spoken by Christ lies dead, until the Comforter which is the Holy Ghost come: then he shall teach you all things (in a lively way, which the man Christ, as man only did not) and bring all things to your remembrance (John 14:26).

3. The light may remain only light and literal and useless: the disciples in the garden with Christ knew they should watch and pray, yet they sleep. The spirit brings not up literal light to spiritually quickening light (John 16:7). The spirit shall convince the world of sin, because they believe not in me. What did not all the Prophets convince the world of sinful unbelief? Isaiah 7: If you believe not, you shall not be established. Isaiah 53: Who has believed our report? Did not Christ himself convince the world of sinful unbelief (John 3:18, 36; John 5:24; John 11:26, 27): and all the ministers of the New Testament convince men that they ought to believe and receive Christ by faith? But all these are but literal convictions, until the spirit carry into the heart the marrow of the promises and threatenings of the Gospel with a strong hand, and the natural man while he is in the mouth of Hell with Judas is convinced of the law deserving, and of unbelief's desert, but not of actual damnation. The deceit of the conscience is this, that all are under sin and the curse, who believe not but God must give a general suspension against the Gospel's decree and sentence of death for my unbelief, and to most of mankind. Ah, this is not to be convinced of unbelief by the spirit's working: nor in all this does the spirit add any divine majesty and power to the word which was not in the word before, when he effectually persuades and convinces; as the hewer puts no metal in the axe which was not in it before, only he applies powerfully his strength and art to the effects which he produces by the axe and other tools, by which he makes curious carved work. Nor does the soldier add any new sharpness to the sword which it had not before, only he uses the sword for valorous exploits. All that the spirit does is in the powerful and effectual application of threatenings and promises in actual persuading to believe; all the majesty and heavenly power the word has actu primo from the immediately inspiring spirit: and this is alike to all; only much godly trembling is required that the spirit may in his mighty influences go out with the word.

2. Hence that is wild-fire and sparkles of hell not the spirit of Christ nor the influences of grace when a dumb spirit speaks not in the word, but in signs, images, ceremonies devised by men, as a dumb man speaks with his fingers. The Spirit of God loves to work and act with his own tools in the testimonies and promises; the Spirit of the Lord never bids burn the Bible. Antiochus had such influences from hell, and not from the Lord. Some make the Bible a horn-book for new beginners only as images are, and the man must be all spirit turned into pure spirit; why then do themselves speak, write such fooleries? Why do they eat, drink, sleep, hear? Such as are all spirit do none of these. But though holy men of God were far from making the spirit both law and Gospel, none had more of the secrets, and mysterious visions of God revealed to him than John; he saw Christ in his glory (Revelation 1:14, 15, 16), he saw Heaven open, and the Throne and glorious company, the new Jerusalem; yet (Revelation 1:3) he says, Blessed is he that readeth; can one that is all spirit speak of reading when he had seen all these visions of God? (Revelation 22:18) he puts a seal of honor on canonical Scripture; he is charged to write in his divine Epistles, These things I have written, I write to you fathers, &c. When Christ is risen from the dead, and entered in a most spiritual life (Luke 24:27) he expounds the Scriptures: who so mock the Scriptures loathe the Spirit also.