an act of faith; and I am to expect the Spirit to concur in this way in order to a kind of vital contract that I come to have with it, by which I actually partake of and draw forth influence from it. I must look to him, in whom my help is. They looked unto him, and were lightened. Ps. 34. 5. A general expression of the gracious influence of God by his Spirit; they looked to him, and quick and lively vital influence was given in.

(5.) Do we not neglect the business of self-excitation? Surely we are not to make nothing of this matter of stirring up ourselves as there is no walking, but there are some essays previous thereto; some efforts, before a man can be said actually to have walked; a conatus or applying of himself thereto. Unto such a conatus is the expression accommodate, of girding up our loins in order to our spiritual walk. 1 Pet. 1. 13. Gird up the loins of your minds, be sober, and hope to the end, &c. If men design a walk, they do accingere se, they put themselves into a ready posture for it. So we might be doing in order to our receiving the Spirit's farther influence: though as was said, we do not do this of ourselves, as we can do nothing without help; yet we should find that this is a help always afforded us, and wherein God is still beforehand with us, and which, if his helping hand were accepted in these things, might lead us farther unto those wherein our walking in the Spirit doth more formally consist. And the many passages, that we meet with in Scripture of this thing, certainly cannot be without their signification, are not set for ciphers in the Bible. As, when the apostle bids Timothy to stir up the gift that was in him, 2 Tim. 1. 6. zv6wę, that emphatical word. And we are not to think, that what he saith hath reference only to an extraordinary gift conferred upon him; as the very next words that follow shew, ver. 7. For God hath not given us the Spirit of fear, but of power, and of love, and of a sound mind: that is, the Spirit in such operations wherein he is common to christians; though very likely there was a fuller measure of that, which did attend that ordinance of the imposition of hands, whereof the former verse speaks; according as a greater measure was required unto the greater work of an evangelist, above that of an ordinary christian, even a greater measure of special grace, or sanctifying influence. This the apostle would have Timothy to blow up into a coal, as the word signifies, to make the fire to live again. You also find it complained of as an accusation in Isa. Ixiv. 7. that no man stirred up himself to take hold of the Lord. There is such a striving with ourselves in order to such and such spiritual works and

actions to be done. The word in the last mentioned place is very emphatical, it signifies to awake, and is put unto that mood which in the Hebrew language signifies action upon one's self; there is no one that goes about to awake, to rouse himself, in order to the taking hold of God. Somewhat might be done, and is to be done to this purpose. Awake, my glory, says the Psalmist, ps. 57. 8. It is most probable, that by his glory he means his soul: "Awake, O my soul, do not lie drowsing always, thou hast great work to do." That expression, in Col. 3. 16. which we read, admonishing one another, is arg, and most properly signifies admonishing ourselves. "Let the word of Christ dwell in you richly,-admonishing your ownselves, speaking to your ownselves, in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord. He does not say, "We have nothing to do, nothing that lies upon us." Can we never commune with ourselves, and labour to awaken ourselves? We might expostulate with ourselves, as the Psalmist in psalm xlii. 5. Why art thou cast down, O my soul? and why art thou disquieted within me? As in reference to want of comfort, so in reference to indisposition to duty we have much more cause to chide ourselves; "Why dost thou lie dead and asleep, when thou hast so great work to do? Arise, and walk in the light of the Lord." We might charge ourselves, urge our own souls with the obligation of the divine law which we are under; as the psalmist does here, "Hope thou in God for I shall yet praise him." We might encourage ourselves, as David in that great distress at Ziklag is said to have encouraged himself in the Lord his God. 1 Sam. 30. 6. And we might resolve with ourselves upon this or that thing to be done. I will love thee, O Lord my strength, Ps. 18. 1. There was a resolution of going upon such an exercise of love and praise, before he actually engaged in the work itself: now I will go and apply myself to a love-commerce with God, to enlarge and expatiate in his love and praises. We might say, "We will now apply ourselves to the business, before such and such a work be actually done." Are we not omissive and neglectful in such things?

(6.) Might we not be more frequent, or more diligent, serious and attentive, in our waiting upon the solemn ordinances of God? Many of us might come oftener, or come sooner, or more compose ourselves to attention when we come unto those means, through which the Spirit of God is wont to work, and by which it conveys its influence.

(7.) Might we not be much oftener in our closets, and retire more frequently? Here lies the too little observed cause of the languishing of religion among us at this day; persons

let the business of this world so shuffle out their religion, that they cannot have any time to go and be apart with God; and they are left so much alone, because they are so little alone: as was the saying of a heathen, "1 am never less alone, than when I am alone." Many a time might we have a good meeting with God in a corner, if we should allow ourselves to be a little there.

(8.) Might we not be more conversant at such chosen times with the word of God, than we are? It is through that, this Spirit breathes. Thy word hath quickened me Ps. 119. 50. With thy precepts thou hast quickened me, ver. 93. Through that word which was of his own inspiring, yea SOTTHEUSOS, the Spirit chooses still to breathe. And is it not sad to think, that among many professors, the Bible should lie by as an unprofitable neglected history about the house, as part of the lumber which we know not how to make use of? The word is the Spirit's sword; and the corruptions of our hearts, that are the great hindrances of our walking, need hewing many times; but we put not ourselves under the stroke of the sword by which this should be done. And truly, if any of us should live to see the time or know the place, where it might be a crime to have a Bible in our houses; we should then have cause to reflect, that we have made so little use of it when we had it.

(9.) Might we not be more in prayer upon this subject, that is, for the Spirit? Might we not insist more upon it, and plead more earnestly for spiritual communications? We are told, that "God will give his Spirit unto them that ask him;" unto his children, as readily as we will give bread to ours, rather than a stone. And will not we believe it? Or if we do, is it a thing so little worth our looking after, to have our souls inhabited and animated by that blessed Spirit, to have it reside and rule in us? Is this so little to be regarded by us? I believe there will a time come with many professors, that are now very much asleep, when they shall value a communication of the Spirit more than any one enjoyment whatsoever, however they are now absorbed and drunk up of the spirit of this world. If God rend and take away all from us, and we have nothing else left, nothing to trust to, but what we have from above; then those things from above will be things of value. And what would we desire more, than to be so plainly told as we are, that we shall have for seeking? Your heart shall live, that do seek God. Ps. 69.32. Would you have plainer words? They shall praise the Lord, that seek him; your heart (their heart) shall live for ever, Ps. 22. 26.

(10.) Might we not more abstain from the things that we

know tend to grieve the Spirit? Many such things there are. It cannot but occur to our own knowledge and thoughts, if at any time they be serious, that such and such things (our own hearts will tell us what they are,) must needs be a grief to the Spirit of God; and if I allow myself to tread such and such paths, the Spirit and I shall grow strangers unto one another. The indulging of sensual desires, allowing a liberty unto enormous and exorbitant passions, letting out our spirits to the minding of earthly things without check and restraint, falling into jangles and contentions with others, cherishing our own enmity and discontents toward such and such persons, or upon such and such occasions. How do we think, that that pure and holy and blessed Spirit will inhabit so impure and licentious and unpeaceable breasts as ours are? The letting out our thoughts and affections to vanity, so as only to be in a disposition to mind trifles and converse with them, cannot but produce a great strangeness. Do not you know, that there is many a serious man who would forsake your company, if he saw that you were in no disposition to mind any thing that was serious; and that to talk of nothing but toys and trifles was pleasing and grateful to you? Serious men would leave you upon this, and think you unsuitable company for them.

SERMON XVIII.*

II Inference. In the great business of the Christian life, it is not the Spirit that doth all, but there is a part incumbent upon us. This is manifest, when it is said to belong to us, if we are christians indeed, to "walk in the Spirit." Then the business of the Christian life is not to be done by the Spirit alone, but we have a part to do therein. And it is not unne→ cessary to insist a little upon this. I do not reckon this necessary, merely for the confutation of their error, who think otherwise; for I cannot think there are any among us that are of a contrary opinion; though some such there have been, and probably, enough are in the world, who have thought it to be a great piece of perfection to be aspired unto by christians, to be merely passive in the business of religion; and that by how much the more perfect they are, so much the more passive, and do so much the less in religion : but I suspect not any here to be of that mind. It is upon a more practical account, that this is fit to be insisted on: for though we have no such formed apprehensions, yet it is too plain that most carry the matter as if they had nothing to do. And therefore I shall urge some considerations to evince what I suppose to be already our common belief, that there is a part incumbent upon us;

• Preached April 17th. 1678. at Cordwainer's Hall.