that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones;" so as that they shall be always in a posture for walking in that way thus cast up, prepared, and made level for them. 3. A high valuation of spiritual influence. When we put the greatest price upon spiritual good things, then we are in a disposition to receive them from this blessed Spirit. We find that they who have had most of it, upon whom it hath been continually coming in afresh, have been full of the expressions of their high value of spiritual communications. And even where such things as are considerable under the notion of means have been so highly valued, it appears rationally to be collected, that the end of those means was more highly valued, and by the expressions, by which hath been signified the value of the means, the value of the end hath been more signified; as when we find so high an esteem expressed of the law of the word of God by the people of God in Scripture records. Why, how do you understand it, when it is said, The law of thy mouth is better to me than thousands of gold and silver, in Psal. cxix. 72. (and other passages of like import you have in that psalm, and elsewhere.) What! would we understand it otherwise than of the animated word, or law? Was it a dead letter, considered as such, without any reference to the Spirit and its influence working through it and by it, upon which all that price was put? What would that have signified to have had a spiritless law, a law without any such Spirit going with it as should make it a law of life? The law of the Spirit of life you find it called, that is, according to the impression that it hath upon the heart and soul, in Rom. viii. 2. It was, as such, that the law of God was so highly prized by his people, as it was the medium through which the Spirit was conveyed and given in from time to time. And we may measure our expectations of the Spirit to be communicated and given to us, very much by this thing. What is our estimation of such vouchsafements? If we were indeed to speak the sense of our souls, we might soon find what our value is of external and earthly good things. We know what value we should have for a plentiful estate, and for a peaceful, easy life, so as to have our flesh in all things accommodated, and our sense gratified. Do we find that there is a proportionable estimate of spiritual good things, and that is, that, according as their value is superior, we proportionably esteem them? Is it the sense of our souls, "Lord, whatever thou dost with me, let me have much of thy Spirit. Though I be poor, though I be miserable, though I be pinched with straits and wants all my days, though I be exposed to wanderings, let me have thy Spirit; take away any thing from me, withhold any thing rather than thy Spirit." And hereupon,

dered at, if this Spirit do suspend and restrain its influ- | is holy, I dwell in the high and holy place, with him also ences, and be at a very great distance from us. And I am afraid there is very little of this sense among us at this day, that it is too generally thought, that we can do well enough without the Spirit. There is not that notion and apprehension, yet there seems to be that practical judgment, "we don't need the Spirit ;" and when we are left destitute of it in a great measure, we don't feel a need of it, and there is little complaint that the Spirit is retired, and not given forth as some have found it in former days. Gray hairs are here and there upon us, yet we know it not, (to apply those words to this purpose, which might mean another thing in) Hos. vii. 9. It is with a great many Christians as it is said to have been with Sampson in Judg. xvi. 20. He wist not that the Lord was departed from him. God was gone, and his great strength was gone, and he knew it not, but thought to have found it with him as at other times. When we walk on from day to day in a course of ordinary duty, and it may be get nothing by it, no life, no strength, no influence of the Spirit, how little sense is there all this while of its absence from us? How few, that regret the matter? One would think there should be strange palpitations and throbbings of heart among us, to think how little there is of the Spirit of the living God breathing in his own ordinances, and through the most sacred, weighty, and important truths that we hear from time to time. Methinks our hearts should misgive us, and we should be often recounting with ourselves, What will this come to? A religion not animated by the Spirit, in which there is no life, no influence, what will it come to? 2. A deep apprehension, or an inward, cordial owning of the arbitrariness of the Spirit and its communications, and of our own great unworthiness thereof. This is another thing wherewith we are to account the stated communications of the Spirit are connected. That is, that there be not only a sense of our want and indigency, but of our very great unworthiness that ever that pure and Holy Spirit should touch with our souls, or have to do with us. This way is its virtue engaged and drawn forth. How was the virtue of Christ drawn forth in order to the doing of cures which he wrought by the Spirit of God? It is a remarkable instance to our present purpose which we have in Matt. viii. 8. "Lord, I am not worthy that thou shouldest come under my roof;" then goes forth his influence, and does the thing that was desired to be done. To have only this notion in our minds, alas! that signifies little; but to have an intimate, habitual sense inwrought in our hearts, and maintained there, "how most utterly unworthy we, especially, and indeed all men are, that ever there should have been a descent of the blessed Spirit of the living God; that ever it should have let down any thing of its light and influence into this dismal and impure world." Were we more worthy that the Spirit of God should work among us, than among pagans? Where there is an admiring sense of the arbitrariness of grace in this case, and our own great unworthiness, there the Spirit is most apt to issue forth in vital influence according to the necessities of our state. This is true humility and poverty of Spirit, to which that kingdom belongs, which, in the very primordia of it, is made up of righteousness and peace, and joy in the Holy Ghost, Matt. v. 3. compared with Rom. xiv. 17. It is to the humble soul that still more grace is given, but he resisteth the proud, (James iv. 6.) those who are so insolent as to think no divine gift too good for them. But to the humble soul that lies in the dust self-abased, and alway in an apt posture to admire grace, if it may but have any, the least, breath of that influence from the blessed Spirit of God; it may be expected still freely to be given forth. The high and lofty One that inhabiteth eternity-and dwelleth in the high and holy place, looks to that man, even to him that is poor and of a contrite spirit, and trembleth at his word, Isa. Ixvi. 2. and lvii. 15. And if you look back to the 14th verse of that chapter, you find the expressions more apposite to our present purpose, Cast ye up, cast ye up, prepare the way, take up the stumbling block out of the way of my people; I would have my people have a fine, easy, pleasant, comfortable walk," (such as is their walk, who walk in the Spirit,) and then it is immediately added, "Thus saith the high and lofty One, that inhabiteth eternity, whose name

4. Earnest desire of spiritual influence. With that the participation, the further participation of it is most surely connected. Vehement longings, where there is some of it, are an earnest of still more. When the heart is panting after God, the living God, as the hunted hart after the water-brooks, it is a good pledge, a pre-assuring token, that there shall be still more and more. How express are those words of our Saviour, Blessed are they that hunger and thirst after righteousness, for they shall be filled, Matt. v. 6. To hunger and thirst after righteousness, is to hunger and thirst after spiritual influence; which implies that without that, all the fruits of righteousness languish, or could never have been. It is indeed a wonderful thing seriously to contemplate, that there should be a connexion between such desires, and such participations thereupon; that ever the great God should have vouchsafed and condescended thus, as to make it become a stated thing, that they who do desire, shall partake, even of that sacred, heavenly influence. We do not find it to be so, as to meaner things, and of a lower nature. We find not any such connexion between the desire of riches, and riches; between the desire of honour, and honour. There is no Scripture that saith, If you desire to be rich, you shall be rich; if you desire to be honourable and great in this world, you shall be great and honourable; and if you desire to live a peaceful, quiet life, you shall live such a life in this world. But we find it said, "Desire, and hunger and thirst after righteousness, and you shall be filled." There is no such connexion of an appetite to natural food,

promised, and whose word is more stable than the foundations of heaven and earth? He hath promised, and we will not believe him? Conscience, if it do its part, will fasten the charge of guilt upon ourselves; that if there be a retraction or suspension of spiritual communications from us, it is through our own fault; we walk solitarily; we don't walk in the Spirit, but we walk alone, and as outcasts from God, as those whom he hath nothing to do with, and who have nothing to do with him, but all throngh our own default. It is meet that we should admit the conviction of conscience concerning this thing, that we may not indulge ourselves in so manifest and so dangerous a delinquency.

and food; a hungry beggar can't be sure, that because he | for it? Is it no fault, if we will not trust him who hath is hungry, therefore he shall be satisfied, that his hunger will entitle him to a meal's meat; but here you find the case is so; and how admirable is the grace that hath made it so! Desire spiritual influence, and you shall have it; spiritual communications, and your receivings shall be according to your hearts. For bring a sincere desire directed to God, and terminated upon him, and our Saviour hath assured us, that if we ask, we shall receive; if we seek, we shall find; if we knock, it shall be opened to us, and even in this very kind; look into the context of that Scripture, Luke xi. 12, 13. All comes at last to this result, How much more will your heavenly Father give the Holy Spirit to them that ask him? It is elsewhere said, good things, and here it is said, the Holy Spirit. According as grace hath laid out to itself its own methods, desire is a drawing thing; it draws in vital influence from the blessed Spirit, even as we attract and draw in breath, in the ordinary course of our breathing. And it must ordinarily be said, that they only are destitute of spiritual influence, who desire it not; and when that may be said, sure there is enough to be said to justify the retraction or suspension of any such influence.

5. Dependence upon it, is another thing wherewith a participation of the Spirit is most surely connected. I live, yet not I, but Christ lives in me; and the life that I live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me, Gal. ii. 20. They that wait on the Lord shall renew their strength, and mount up with wings, as eagles, Isa. xl. 31. How did the poor cripple (that we read of in Acts iii.) derive influence by which he was enabled to walk? Why, he looked upon Peter and John, expecting to receive something from them. He drew even with his eye, a craving eye, an expecting eye. Sure there is something to be gotten of these men.' They bade him look upon them; he looked accordingly. And we are bidden to look too; "Look unto me-all the ends of the earth," Isa. xlv. 22. We are directed to look upward, to look with an expecting eye: influence will come. As the eyes of all other creatures are put up unto God, and he is not wanting unto the work of his hands, so the new creature is prompted to do so much more, to look up intelligently, and with design; "With design I do it, that I may receive; and he who feeds ravens, and takes care of sparrows, will not famish souls, that look up with an expecting and begging eye, as those that not only know their own need, but believe his bounty." And indeed if there be not this in it, it is most highly to affront him, and then no wonder, if the stream of his bounty be turned another way, and never reach us.

SERMON XVII.*

We go on to mention some more of the particular duties, wherewith such a communication of the Spirit stands connected, as is requisite to our walking in the Spirit, beside the five already spoken to.

6. That we obey its dictates; resign and yield ourselves to its governing power. This is plainly enough signified in the expressions of being "led by the Spirit," and "walking after the Spirit," which we have divers times in Rom. viii. and elsewhere. "There is no condemnation to them that are in Christ Jesus, that walk not after the flesh, but after the Spirit." This imports a ductile, sequacions, guidable frame and temper, an aptness to yield and comply with all the suggestions of that blessed Spirit. Yield "yourselves to God, as those that are alive from the dead, Rom. vi. 13. How manifestly distinguishable is the case, between going about to raise a living person that is fakes, and to raise a dead carcass! A living person yields himself to our helping hand: "So yield yourselves to God, as those that are alive;"-the word that is there used, is the same with that which we have in Rom. xii. 1. Present yourselves to God a living sacrifice; and it signifies to offer oneself readily for this or that, to be in a ready posture to do what we are prompted to and put up And this walking after the Spirit is frequently inculcated in that forementioned chapter, Rom. viii. 1, 4, 13. And then you have the expression of being led by the Spirit, following the other, ver. 14. And again in this chapter where the text lies, Gal. v. 18. If ye be led by the Spirit. This word signifies to be acted by it: which doth also suppose & compliance on our part, and that we concur; that we be in a prepared posture to act as we shall be from time to time acted. To rebel against the Spirit, vexatiously to contend, to oppose ourselves unto its dictates, we may easily understand, cannot be the way to entitle ourselves to s communications. It is promised to be a guide to lead into all truth, all that truth which is after godliness; must understand it chiefly of such truth as doth concer Christian practice; but if we fall out and quarrel with our guide, and will not obey, what can we expect, but that is should in just displeasure retire, and leave us to wa alone, or to wander as our own inclination shall lead us!

There are other particulars, which I should have spoken to, but I find the time prevents me. The design of all this will much drive this way, (which I shall so far prevent myself, as to take notice of to you now,) to let us see, that if we find not the Spirit communicated to us, so far as is necessary to our walking in the Spirit, it is through our own default, we owe it to ourselves. Pray do but consider; Is it not our fault, if we are insensible of any need of the Spirit? or, of our unworthiness of it? Is it not a fault, if we value not the immediate communications of the blessed God from his own Holy Spirit? Is it no fault, to prefer dirt and vanity before the influences of that Spirit, the maintenance of present spiritual life, and the pledge and earnest of an eternal state of life? Is it no fault, if we desire not that there should be a commerce between us and that Spirit? if we think it not a thing worthy to be desired, worthy to be sought after? If we could have the privilege of daily communication with an angel; if we might have him to talk and converse with, to guide and instruct us from day to day in all our ways and affairs, and to comfort and relieve us in all our troubles and sorrows, would we account meanly of this? or, think it a thing fit to be made light of? But what comparison is there between the commerce of an angel, and such a commerce with the blessed Spirit of God? A being taken into that communion, which is called the communion of the Holy Ghost, in 2 Cor. xiii. 14. Is it not our fault, if we want the influences of the Spirit, and it hath no intercourse with us, merely through our neglect, and because we care not

* Preached April 17th, 1678, at Cordwainer's Hall.

7. That we strictly observe and closely adhere unto our rule. This is requisite in order to our having these need ful communications of the Spirit; for it dictates according to that external rule: we ought therefore to have our ere upon that, which all along lines the way in which we s to walk. We shall very unreasonably and vainly expect to have the Spirit still constantly following us in all our ex travagancies and excursions: if it arbitrarily do so, as the Spirit many times doth; yet we have not reason to exped it should do so in a stated course. The way of the Los strength to the upright, Prov. x. 29. In their very they met with their strength; holding on their course in that way, they find themselves still to go from strength to strength, (Ps. lxxxiv. 7.) to grow stronger and stronger, Job xvii. 9. When our way is pleasing to God, then we may expect that by his Spirit he should converse with a in our way; that is, if his way like us. Two cannot walk

-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 Ps. xlii. 5. Why art thou cast down, O my soul? and why art thou so 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. xxx. 6. And we rnight resolve with ourselves upon this or that thing to be done. I will love thee, O Lord my strength, Ps. xviii. 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 lovecommerce 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, "I 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. cxix. 50. With thy precepts thou hast quickened me, ver. 93. Through that word which was of his own inspiring, ypaph Oconversos, 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 hinderances in 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.

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. lxix. 32. Would you have plainer words? They shall praise the Lord, that seek him; your heart (their heart) shall live for ever, Ps. xxii. 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. Don't you know, that there is many a serious man 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.*

INFERENCE 2. 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 unnecessary 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; to enliven a little that belief in our souls, and that we may be stirred up to walk and act more agreeably to it.

9. Might we not be more in prayer upon this subject, that is, for the Spirit? Might we not insist more upon it, 1. The very notion of walking in the text, doth most and plead more earnestly for spiritual communications? strongly exclaim against the supposition of our having We are told, that "God will give his Spirit unto them nothing to do. You have been formerly told, that if a that ask him;" unto his children, as readily as we will give man should roll a stone, or drag a log, neither of them bread to ours, rather than a stone. And will not we be- would be said to walk. Walking is a voluntary, sponlieve it? Or if we do, is it a thing so little worth our look-taneous motion, from an internal, and some way or other ing 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 * Preached April 17th, 1678, at Cordwainer's Hall.

self-directing, principle; when we design the motion and choose the way wherein we are to walk, being enabled to choose aright. And by how much the more the Spirit puts forth its influence in order to our walking, so much the more are we at liberty; with so much the more spontaneity and activity and vigour do we go on in that course unto which it prompts. Where the Spirit of the Lord is, there is liberty, 2 Cor. iii. 17. And, I will run the way of thy commandments, when thou shalt enlarge my heart, Psal. cxix. 32.