CHAPTER III: The same continued
our doctrine), they cannot speak beyond it, but are forced to cant their own wild notes in our expressions. If men will go higher, it falls out here as with chemists, going about to seek further spirits out of spirits already extracted, out of wine or metals sublimated as much as the things will bear. In seeking to sublimate them yet further, in the end they all vanish, and all ends in smoke.
So then, that which is spirit here, is metaphrased elsewhere by Paul 1 Cor. 2:15, and is all one as to say, 'That which is born of the Spirit is spirit,' and that the soul of a man born again is spiritualised ὁ πνευματικὸς, that is, a spiritual man, and thereby fitted to receive and take in (as the word v. 14 is), τὰ πνευματικὰ, spiritual things, πνευματικῶς, spiritually, or as spiritual.
CHAPTER III
That by 'spirit,' John 3:6, is meant all those gracious dispositions in the soul, which do suit it unto things spiritual, as spiritual.
I now come to the explanation of the thing itself, in the general nature of it, what is meant by spirit.
I give this distinction of it. Spirit is all those gracious and heavenly dispositions and habiliments wrought in the whole soul, especially the spirit of the mind, which do elevate and raise it, fit and suit it unto things spiritual, as spiritual. I shall give you an account of this definition, as it is extracted and drawn out of the import of the very word spirit: and then come to the examination of it in several particulars.
1. In the general common nature of it, I term it a new disposition or temper of spirit. The acceptation and use of the word in the general in Scripture, warrants the word spirit being put to import a disposition or temper of a man's heart, whether it be applied to what is good or bad therein. 'The spirit that dwells in us,' saith James,
'lusteth to envy,' James 4:5. He termeth the very inclination and disposition to envy, that is natural in us, the spirit that is in us; although again, in respect of its corruption, it be flesh and fleshly. So Luke 9:55, Christ rebuking James and John for their zealous wishing that fire might devour those of that city that did not receive Christ, speaks thus, 'You know not what spirit you are of;' that is, what fiery disposition is in your hearts, which you have declared by this wish.
Thus too an inclination to whoredom is termed 'a spirit of whoredom,' Hosea 4:12; a jealous disposition, 'a spirit of jealousy,'
Num. 5:14. On the contrary, dispositions unto what is good are in like manner termed spirit, 'the spirit of meekness,' Gal. 6:1; 'the spirit of love and fear,' 2 Tim. 1:7. As also any habiliment that elevates and enables the understanding to discern the difference of things spiritual (as acquired habits, by reason of use, are said to do, Heb.
5:14), is denominated spirit, Isa. 11:2, 3, 'The spirit of wisdom and of the fear of the Lord shall rest upon him, and make him quick of understanding in the fear of the Lord.' So as if you would run over all graces particularly, they are heavenly and divine principles put into the soul, and each faculty of it carrying it forth to such and such spiritual actings towards such or such spiritual objects, Zech. 12:10.
A 'spirit of prayer, of supplication, and of grace,' that is, to seek after grace and the favour of God; and the same may be said of all other graces whatever.
2. I add, gracious dispositions, to distinguish this work of the Spirit from gifts; which though common to reprobates, yet we find them called spiritual gifts, 1 Cor. 15:1; which in the 12th and 13th chapters he distinguisheth from graces, true love to God and the saints, &c. Thus also when the apostle James (James 4:9, 10), had said, 'The spirit
that is in us lusteth after envy,' he adds these words, 'but God gives more grace,' i. e., a contrary spirit of grace to overcome it. It is there termed in the opposition grace; it is therefore a gracious disposition.
The abilities of mind are termed gifts, χαρίσματα, because freely given; and spiritual, because they empower the mind to take in the notion of spiritual truths, so far as to do good to others, but not to a man's own soul savingly, which grace doth. True knowledge hath vim plasticam in it, a formative virtue. Neither do these gifts raise up the mind to things spiritual, as spiritual, which is the great difference to be attended in this matter.
3. I call it heavenly, that is, which is wholly divine, and carries the soul up to, and fits it for things heavenly. Adam, 1 Cor. 15:47, 48, is in his best estate termed an earthly man. It is evident by the saying, which the apostle cites out of Genesis, that he speaks of him and his graces when first created. But God hath fitted and prepared for this spiritual man (of whom we speak), things heavenly, far above the reach of Adam's estate. I observe, Eph. 1:3, that the apostle, when he speaks of the whole lump of blessings with which in Christ we are blessed, termeth all and the whole of them 'spiritual blessings in heavenly things,' say I, and not 'places' only; and such Adam's were not. And the reason is, because these are all blessings in Christ, who alone is that heavenly man, the Lord from heaven, 1 Cor. 15:47, 48; but Adam but an earthly man; and so Christ alone is the founder of spiritual blessings in heavenly things; and therefore this spirit coming from him, the quickening Spirit (as Christ is there termed, in opposition to Adam's being but a living soul, ver. 45), is wholly heaven-born, is an optic glass, set to the eye to see into things heavenly, which Adam's sight fell short of. Spirit here, is the foundation and beginning of all those glorious enjoyments of God in the other world, and shall be raised up thereto. And in this life the spiritual man hath an aspirement thereunto, and could never be satisfied without it. And in this life, where this spiritual and heavenly temper completes no degrees, as Adam's primitive holiness of nature was, it would raise a man up to infinitely higher proportions of communion with God and active holiness than Adam's state was
capable of. But, alas! our life here is hid with Christ in God, through our imperfection and the like. And indeed this very word spirit,
—'That which is born of the Spirit is spirit,'—speaks a sublimated work, the most refined and most raised work that man's heart in this life is capable of. For the extract, the quintessence of things (leaving the gross parts behind them as severed), you still call spirits. I need not give you chemical instances. Also in the creation, those things which are of the highest rank, strength, and excellency, and nearest
God himself in their natures, are termed spirits:—'Who maketh his angels spirits,' Heb. 1:7.—And the substance of his own pure nature is set out by this, 'God is a Spirit,' John 4:24. Yea, take an estimate from hell: the height, the quintessence of all wickedness, is, as you know, found in the devils; and how is it expressed? It is named
'spiritual wickedness,' Eph. 6:12. And they are elsewhere termed 'wicked spirits,' Mat. 12:45, because the substance of their nature or being is spirit, and they are filled with wickedness. But here the wickedness they are filled with is further termed spiritual; that is, it is a wickedness of the highest kind, which exerciseth itself in opposing and contradicting things heavenly, as it follows there about things heavenly, which are the things this spirit (in the text John 3), is raised unto, and contends for, and aspires after; and therefore as their wickedness is termed spiritual, so the nature of this is termed spirit or spiritual, as pursuing after those very things heavenly, which their wickedness sets itself against.
4. These heavenly dispositions have for their seat the spirit of a man.
This is the immediate subject in which it resides, in which it was chiefly and first implanted, and from thence diffused to the whole man, and so is justly denominated spirit from its subject, the very spirit, quintessence, and centre of the soul: Eph. 4:22, 23, 'Be renewed in the spirit of your minds,' by infusing into it spiritual principles of heavenly light and dispositions. The new man is there said to be put on. And to the same purpose speaks the apostle, 1
Thess. 5:23, 'The God of peace sanctify you throughout,' or wholly, 'your whole spirit, soul, and body.' Body is the exterior part, and soul is the inward part, of senses, affections, &c. But spirit is the top, the
highest region of the mind, which is capable of a higher intuition of things spiritual; and this is sanctified first and chiefly, and therefore first named, and the sanctification hereof is termed spirit. The seat of the powerful workings of sin, and of the first suggestion usually thereunto, is the lower faculties, which entice and allure, and propound the pleasures of themselves to the will and affections; which, being corrupt, and knowing no better, yield, and approve them suitable to the outward man; and therefore it is termed the law of the members. But the workings of grace are perfectly contrary. The seat of grace and its chief dominion is the spirit of the mind, termed therefore 'the inner man,' 'the hidden man,' 'the law of the mind;' which, giving forth laws and impressions to the outward, rules and commands it. And because the strength that must sway the man lies there, therefore it meets with more difficulties than the dominion of sin doth, for it hath all the affections to subdue by spiritual light and fresh comings in from heaven.