to be done ;) I shall speak by way of inquiry and demand; that I may the more engage conscience, and set it on work to judge in the case between God and us; whether, if we be destitute of such assistances of the Spirit, as the exigency of our case calls for, it is not to be imputed to our manifest neglect of somewhat that we might have done? Not, that we might have done of ourselves neither; for we cannot of ourselves so much as move a finger, or stir a foot; but that by a preventing influence, in which the Spirit was beforehand with us, we could have done? Whether, if we had tried, we should not have found we might have done such and such things, that would have been in a fair tendency unto those operations or actions that are in themselves strictly and formally holy and gracious? Let us therefore commune a little with our own consciences, upon such heads as these.

(1., Have we not omitted to reflect and take notice of the way of our own walking, so as to bring the matter to a disquisition? Can I be said in my ordinary course to walk in the Spirit? You know, reflection is a thing common to a christian with another man. It is the privilege of the reasonable spirit of man, that it can reflect upon itself: it is a rational sun, that can invert its beams, and turn them inwards. The bodily eye cannot do so, it cannot see itself: but our mind can see itself, and turn in its beams to look in upon itself. If we did apply ourselves to do so, might we not discern whether our way be transacted so, as that they can say, "This is walking in the Spirit, this looks like the Spirit ?" We might surely discern, whether our works can be said to be wrought in God; an expression we have formerly taken notice of. But do not we neglect even to do this? to survey our own way, and to consider with our ownselves, "Is my course like walking in the Spirit?" It will be of no small service to put the question to ourselves often, Is it so, yea or no? am I to approve and like my way, or to disapprove it?

(2.) Might we not be often comparing our walking with that of others? As is usual with them that walk together, to measure with one another. They that are behind, take notice of such and such that are far before them, and thereupon mend their pace, and make after with more expedition. There is no one that mends his course of walking, but it is upon an apprehension of something that needs to be mended: and therefore that reflection is needful, that was spoken of before; either the pace was not quick enough, or not regular enough, or not continued enough. Besides that such faults in our walking are to be discerned by comparing with the rule, referring to the perfect law of liberty; so much might be discovered and

discerned, by comparing our walk with the more spiritual sort of christians. Sure we might do that, if we would. Might we not sometimes set such and such persons in our own thoughts before us, and think with ourselves, What a spiritual life does such a man live! How strict and even is his conversation! How manifest is it, that such a man walks with God, and lives much in heaven! Might we not do so, and accordingly mend our course in walking? For God hath set up such eminent christians to be examples and patterns to others; and we are directed "so to walk, as we have such more eminent saints for our example; to be followers of them, as they are of Christ." We ought to do so. When we compare ourselves only with ourselves, we are likely to get no instruction by it, and to be never the wiser for that. "Those that compare themselves with themselves, doing so only, are not wise;" they never learn any thing. But comparing ourselves with others, then we may receive profit and instruction; and they may be in the very view of their walking, a seasonable reproof of the carelessness and remissness and extravagency of ours. And what would it be to consider with ourselves sometimes, what even and happy lives do such and such live in comparison of mine! I am weak, and they are strong; I am dull and dead and languid, and they are quick and lively! This would be somewhat in an apt tendency towards such works and actions, as wherein our spiritual walk doth more directly consist.

(3.) Do we not neglect to consider of the sadness of our case? If we are deserted of the Spirit; we might discern, that it is not so with us as it is with others. Might we not hereupon sit down and think, "How sad a thing it is to be forsaken of that blessed Spirit, or even not to have it discernibly present, to have that Spirit, that doth so freely and graciously converse with some, refuse to converse with me; and so to be out gone by other christians, and left languishing alone!" I might think, that this is not a state to be content and well satisfied in.

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(4) Do we not neglect to-contemplate the fulness and plenitude of the blessed Spirit?-that when we find that we are poor and indigent, there are supplies to be had? Do we not neglect to take actual knowledge of this? This is a tendency to that faith in the Spirit, which is to be acted in order to our drawing forth its communications for sure I must have the object of my faith in view, before I can perform an act of faith towards it; I cannot act faith upon that, which I do not think of. And by how much the more I do consider the plentitude and liberality and graciousness of this blessed Spirit, so much the more I see in the object to invite and draw forth

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

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. avawugen, 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 reg, 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 rcference 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, "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. 119. 50. With thy precepts thou hast quickened me, ver. 93. Through that word which was of his own inspiring, ygan SEOTVEU50s, 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