Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	according_a	grace_n	zion_n	20	3	8.8722	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A89411	Several works of Mr. Iohn Murcot, that eminent and godly preacher of the Word, lately of a Church of Christ at Dublin in Ireland. Containing, I. Circumspect walking, on Eph. 5.15,16. II. The parable of the ten virgins, on Mat. 25. from ver. 1. to ver. 14. III. The sun of righteousness hath healing in his wings for sinners, on Mal. 4.2. IV. Christs willingness to receive humble sinners, on John 6.37. Together with his life and death. Published by Mr. Winter, Mr. Chambers, Mr. Eaton, Mr. Carryl, and Mr. Manton. With alphabetical tables, and a table of the Scriptures explained throughout the whole.	Murcot, John, 1625-1654.; Winter, Samuel, 1596?-1665.; Chambers, Robert, minister in Dublin.; Eaton, Samuel, 1506?-1665.; Manton, Thomas, 1620-1677.; Caryl, Joseph, 1602-1673.; J. G.	1657 (1657)	Wing M3083; Thomason E911_1; ESTC R202939	754,107	852

sit●ing or standing may sometimes but presently awake aliquando bonus dormitat Homerus But then the sleep is a deeper security when the eyes are altogether closed and a man is fast though some sleep faster then others do some set themselves to sleep they give themselves to it others are overtaken with it it seizeth upon them like an armed man sometimes and herein they agree the Saints and hypocrites formal and powerful professors of Christ they all slumbered and slept they were all it seemeth overcharged with the cares of this world or somewhat or other that their watch was down and they were surprized And alas Brethren if the day of the Lord Jesus should come upon us almost any day would it not find us sleeping or if not sleeping yet slumbering at least but of this more afterwards Sixthly They all arose saith the text when the cry came at midnight It was high time then to awake as souldiers that watch for an enemy they fall asleep set some to watch suddenly there is an out-cry an alarum O how quickly are they raised If the last trumpet be the cry it shall raise all both hypocrites as well as Saints only the dead in Christ shall rise first be awakened out of the sleep of death If the cry be the Ministry of the word by some smart visitation it will rouze them all let hypocrites be as secure of their condition as they will they shall have a time of awakening Seventhly and lastly They trimmed their Lamps Some say only the wise Virgins trimmed their Lamps for the foolish had only dead Lamps such as gave no light shining before men but why then are they said to be extinguished or to be gone out Beloved the words of the Text carry it for all they all arose and trimmed their Lamps the copulative joines both sentences together and therefore the universal reacheth the latter part as well as the former except there were some limitation It should seem Brethren that hypocrites may make as fair a shew and deceive themselves or being deceived by their own hearts even very long to the very last they thought now to arise with Sampson and shake themselves when they have been sleeping upon the lap of their Dalilah but alas their Lamps were out they trimmed them and stirr'd them up to see if they would burn any longer but they were gone out or going out as some render it A sad thing Brethren for us to deceive your selves even to the very last cast until there be no remedy O what treacherous hearts have we Eighthly They agree also in the number here in the Parable five were wise and five were foolish for this we must remember what was premised that every particular is not to be squeezed and prest too sore nor can we conclude from hence an equal number of real Saints or painted hypocrites in the Church no more then where there are Chap. 13. three evil sorts of ground and but one good we can cònclude that there are three to one unsound professors who receive the word to one honest and good heart which bringeth forth fruit to perfection there may be more there may be less our Saviour in the general tells us many are called but few are chosen he might therefore here haply have some respect to the number of Virgins which might accompany the Bride which some say were five because the number consists of the first equal and the first unequal number even two and three because in a marriage a superiour and inferiour male and female are joyned together but that is a nicity however this we may take up from it in the general that there are some which are not what they profess some are foolish and some are wise in the Church Now I come to speak somewhat to that which is distinguishing in the Parable between formal and real professors of Jesus Christ in this Kingdom First then in the general the one are foolish and the other are wise all are not wise that are within the Church there are some fools Why but is it folly then for any man to prosess Christ No it is not folly simply considered in it self but a duty to confess him and hold him out before men but to stick here is folly as we shall see more hereafter blessed be the Lord that there are some wise though there be many foolish some that will not be put off with forms nor shadows but must have the substance the bread of life and not husks they will not satisfie them O that we were every one of us such Brethren Secondly The foolish they took no oyl in their vessels though their Lamps burned afterward were extinguished when they should stand them in stead to enter with the Bridegroom they had no oyl What is meant here by oyl and what by vessels for the first some say one thing some another some as the Papists say good works is the oyl which is the life of faith without which it is dead which is as if a man should call the flame of a Lamp the oyl that feeds it therefore Brethren according to the Scripture expression elsewhere by oyl I understand the saving grace of the spirit of Jesus Christ true justifying faith repentance never to be repented of and love out of a pure heart unfeigned faith unfeigned repentance unfeigned love and indeed all the graces of the spirit These are they that feed the flame in the Lamps of the Saints whatever hypocrites have which maketh a flame and their Lamps do burn by it of which more afterward because I would not stay you too long in the opening of it this they wanted they cared not to make sure of this to have this true saving grace so they had but as much as would make a blaze among men that they might be seen to have Lamps burning and shining as well as others the rest they cared not for Secondly For the vessels some say the Lamps they had no oyl in them but me thinks the Text distinguisheth between the Lamps and the vessels they took no oyl with their Lamps he doth not say in them but with them and the next verse the wise took oyl in their vessels with their Lamps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is of a large extent but it signifieth somewhat believed the Lamp It is likely they had some vessels they carried about with them full of oyl that when the Lamp needed they supplyed it still else it would go out so here the vessel may be meant the heart brethren a truly contrite heart is the vessel into which the Lord pours the oyl of his grace and spirit and hence there is a continual supply like the oyl in the Cruse it fails not Now this the foolish they cared not for but they had somewhat at present that would make their Lamps burn for holding out they forecast not for that therefore provided no oyl in their vessels no

of one as well as another grace which he hath begotten in the soul so that if a man find he thinketh he groweth in faith and thinketh he groweth in love and yet grow not in zeal for the glory of God groweth not in tenderness of heart and plyableness to his will this is not a right growth Alas how many of us then do not grow in grace indeed Seventhly Though there be an uniformity in growth yet we must not so understand it that every member groweth in the same measure with another and yet may grow also in its due proportion and so also in respect of graces there may be somewhat of truth in it but to speak the more distinctly First consider the members of the Church of Christ and our selves if we be such indeed though all the members of the Church of Christ do grow yet they do not grow all alike in the same measure the Apostle saith according to the effectual working in the measure of every part so that you see each part hath a measure every member hath not the same relation the same office in the body and so doth not require the same measure of strength or the same quantity or greatness Yea if it have a greater quantity then is meet it is a burthen and an hindrance as if the joynt of a finger should grow as much as the joynt of a mans knee would it not be monstrous and yet both joynts grow but each according to its proportion so that they grow all ●que but not ●qualite● one as well as another but not one as much as another uniformiter and yet difformiter if every finger were as big as an arm what an hand would there be holding no proportion to the body though the rest grow this over-groweth its proportion It is true every child of God is not a David nor a Paul nor is every one called to those great undertakings that they were the more eminent places in the body of Christ we have the more we must look to it that we grow If a man be a Magistrate or a Minister I tell you Brethren it is not enough that they be as other men in grace and yet alas then what disproportion do some of us make in the body of Jesus Christ that stand in that relation to the body and yet O how do other members over-grow us Brethren they are not to be blamed for their growing so fast but we for our growing no fa 〈…〉 er nor any more proportionable to our relations for a Magistrate to have no more courage nor zeal then another man that is not called so to put it forth is unsuitable and so for wisdom and knowledge and so for Ministers are we as arms in the body and have scarce the strength of a little finger O how can we work for Christ do the works of our conditions if you see some eminent as blessed be his name there are eminent and have their measure of growth to their condition you should be followers of them follow after as hard as you can therefore Ministers should be ensamples to the flock in faith in puriry in holiness 1 Tim. 4. 12. an example to believe in word in conversation in faith in purity c. But alas Brethren may we not rather some of us take examples therein how weak is our faith yet I say where there are such of eminency and thou canst not reach them yet be not discouraged because thou canst not get so much light as the eye hath be not discouraged it is required there more then in another nor so much strength as an arm a leg when thou art it may be but as a little finger only there may be a proportion yea I will tell you Brethren pitty us pray for us Magistrates and Ministers for I do verily believe there are none fall so much short of our proportion of growth in grace according to our relations as we do But this is but the first And then secondly for the graces in every believer now the measure of every grace its growth as I think is much more hard to determine whether all graces do grow according to the proportion of the growth of any one of them that is to say whether love to God and zeal to his glory do grow according to the measure of every mans faith and so patience according to the measure of his faith indeed I am at a stand here if that one habit of grace did beget another faith did beget love it would be the more clear because then according to the strength of the causes the effect would be a strong cause a strong effect the habits of grace in us being not voluntary agents but I take it for granted that the efficient cause of all grace one as well as another is the same Spirit of the Father and the Son it is the supply of the Spirit as the Apostle calls it whereby we grow in any grace now the Spirit of God being a most free agent is not tyed up by a necessity of nature to work alike upon the same heart to the increase of every grace though he do work to the growth of every grace yet whether he doth equally work to the increase of them all So that what proportion of grace a Believer hath in one grace he hath the same proportion of strength in another is doubtful specially since the Lord who works in us both to will and to do of his own good pleasure knoweth what tryals he hath for every one of us some in one kind some in another some greater tryals for their faith and some for their self-denyal and some for their love may accordingly work but this is not so much material if we can find we grow in every grace of the Spirit whether we do grow alike in the measure of love as in the measure of faith or zeal or spiritualness as it will be very hard to judge considering how hard it is to judge of the strength of our habits by their acts which may accidentally be inter 〈…〉 itted and interrupted and considering whatever knowledge we have at the best of the faculties of our souls and their workings and so of the habits of grace in them So I take it 〈◊〉 is not so much considerable if we could come to know it only if we be sure we grow in all and that we grow according to the measure proportionable to our condition or relation to the body this the seventh Eighthly and 〈…〉 stly that I shall speak to the opening the nature of this growth in grace growth here hath no determined 〈◊〉 until death until we come actually to the spirits of just men made perfect in nature there is a determinate time for growth in quantity which is properly growth about thirty years the causes of it I leave School-men to dispute it is not so proper for us in this place in nature there is in this life yea haply

deep hypocrisie that is in mens hearts or if they had do I think they were to use it but serve Gods holy ends in following Christ his example who suffered a Devil though a white one he was indeed in the likenes of an Angel of light yet he did suffer him in his family until it broke out into scandal There is much in this one reason 1. What deep hypocrisie may lurk in the hearts of men under a plausible profession so that men can suspect nothing many times as you see Ananias and Saphira Simon Magus and others Judas carried it so cunningly and seemed so zealous and full of charity O why was this waste c. when the Spirit of Christ went with his spirit and saw his fetches and deep ends he said it because he had the bag and was a thief the more he had to row in the more bold he might make with it and it would the less be mist but his paint was so exact and so near the life that the Disciples took him to be as real as themselves any of them rather suspecting themselves then him his heart was too deep for them to fathom Because 2. They had not such an infallible spirit given nor have any of the Churches now such a spirit given whereby to know the secrets of mens heart nor do I find that the Apostles had such a spirit given them now and then indeed they had some secret things and actions revealed to them but not that incommunicable property of God to search the heart I the Lord search the heart and try the reins Peter indeed had that private action and falshood of Ananias revealed to him and from thence he concluded Sathan had filled his heart in that he lyed against the Holy ghost but what is this to the searching of the heart and this that was revealed was but for an act now and then in Acts 10. He knew not that there were men sent for him from Cornelius until the Spirit of God told him and revealed it to him so that he had not that knowledge which he had of secret things not made known in an ordinary way by sense he had it not habitually but by several acts Or if they had such a spirit which none can prove they did not act by it in admitting persons for then such as those would never have been admitted Yea 3. If the Church had such a spirit it is very likely she were not to act by it in admission For our Saviour himself though he knew whom he ●ad chosen and knew from the beginning who should betray him yet he did admit him that he knew would prove a Devil and therefore he acted therein according to his humanity and to leave us a pattern that though we may suspect happily such or such a person and not savour them according to that discerning which God hath given us of the spirits of men yet if not scandalous not to reject them making such a profession of Christ as according to charity and Scripture-rules we ought to hope well of And methinks there is somewhat in that Parable of the tares though while in the blade they were scarce discernable from the wheat yet it seemeth by the Parable that now they were come to such a growth as they did discern them therefore came with that Question whether they should pluck them up and yet he would not have if so they were not thorns and thistles and such as would altogether choak the Corn though they might hinder it if only Hypocrites though discovered if they can be discovered without prophaness and scandal they are not to be pluckt up from among the good Corn and hence it is that there are good and bad in the visible Church though the bad seem to be good all are Virgins but all are not wise virgins For the Application of this We may hence take notice of the great indulgence of God and the largeness of his grace and the riches of his patience and long-suffering to poor Creatures in that he takes many as his own within the verge and comprehension of this his Covenant that never really partake of the saving benefits of the Covenant So you know it was with Israel though they were as the sand of the sea yet a remnant should be saved All are not Israel that are of Israel that is true and yet they are of Israel though they be not Israel that is as true Now that the Lord should admit of such to be of Israel that never were nor are like to be Israel this is largeness of bounty Alas how many wild Olives are graffed in among the branches which remain and partake of the fatness of the Olive the priviledges and ordinances and gifts of God bestowed on his Church for edification and yet shall be cast out as branches broken off dryed and withered shall be taken away as barren and unprofitable and burn for ever if thou continue not in this goodness thou shalt be cut off It is not the manner of men to plant such in their vine yards as they know will bring forth nothing but leaves no fruits but sowr the grapes of Sodom and yet this the manner of God to such as shall be cast out into utter darkness yet should be admitted to be the children of the kingdom 2. That he owneth many as separated to himself in such a way before they come to own him and though they dwell under his shadow and shine and in droppings and dew of heaven yet a long time bring forth nothing do nothing but abuse his grace and this riches of his goodness and yet at last notwithstanding all he should go on to separate them to a nearer holiness to himself seize upon their hearts put another principle and seed into them whereby they should be fruitful for the time to come Ordinary experience teacheth us this how many years many a poor formal Professor hath walkt under the means of grace and passed for a Saint and yet hath been in the gall of bitterness but the Lord out of his infinit mercy and rich grace hath healed him afterward It is no question it is the case of some that that very grace which they have so long hypocritically pretended to and abused was that at last which seized upon them Why but you will say this is no priviledge nor mercy to be members of Christ his visible Church if we therein enjoy not Christ and for our Children to be owned as those separated to Christ and yet though Children of the kingdom and be cast out for none are like to sink so low into hell as those which are cast out of the kingdom such as so often abuse mercies and Gospel-grace tendered to them I answer It is true the name of the Lord our God is great and fearful as in that place of Deuteronomy And the nearer a people have been drawn to Christ within the

God as the Apostle did not by sense nor what we fee● though never so much yet that must not be our life or if never so little that must not be our death but still live by faith in the son of God who liveth for ever and therefore his people shall not dye nor their Lamps be put out in obscure darkness 3. Consider then have we not declined have not our Lamps burned much clearer then now they do hath not our light been clearer then now it is and our warmth been more then now it is this is matter of humbling to us Have we not received much mixture of error in these erting times we cannot imagine how much darkness it brings upon our Lamps to have one error mixed with much truth Besides may not the Lord Jesus say to us all I have somewhat against you all in that you have left your first love Time was when you were zealous for the house of God and it did even eat you up now you are grown to a Gallio's spirit care not for these things Now we seek our own things and nest our selves in security it is well with us and therefore we consider not the danger poor souls are in by such as go up and down with the power of delusion few mourners in Zion for these things If the Church were under persecution it is likely we should lament truly I look upon its present state as more destructive to it so many Vipers ●ating at the very heart and bowels of Religion where is our burning of zeal for God against these things sure it should humble us 4. We see that Believers may decline and these times do give an abundant proof of it how many that have been as burning and shining lights have been benighted and inveloped in the most Egyptian darkness entertaning the most desperate opinions walking after their own Lusts and yet afterwards have been restored O how should this make us fear before him be not high-minded but fear here thou seest one and there another their lamps next to a being quite extinct yet thou hast light and heat maintained O boast not thy self lift not up thy self but fear before the Lord humility indeed is a kind of a nurse of the graces conservatrix virtutum as Bernard saith If he spared not the Angels in their pride will he spare thee A Novise is in danger of falling into the condemnation of the Devil in danger of being puffed up He giveth grace to the lowly but resisteth the proud Some do observe that word be ye cloathed with humility 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be ye cloathed the word cometh from a word signifying a knot because it ties all together as I may say and so knitteth the graces together as pearls upon a Braslet if the knot be broken they are quickly lost It is indeed brethren the thief in the candle the great waster the Moth in the cloath consumeth it and spoyleth the beauty and strength of it It is the worm at the root of the Guord it will smite it and we see it by sad experience when men grow so proud and pretend to Angelical perfection in our days they fall as low as hell and brutish bestiality in their lusts O therefore let us labour to walk humbly with God be not high-minded though at present we stand and flourish and shine and burn we are liable to declinings 5. If we be so liable to declinings then it should teach us so much the more to be diligent in improving I am sure the Apostle giveth it as a preservative against declining and apostatizing But grow in grace and in the knowledge of our Lord and Saviour Jesus Christ grow in grace and in knowledge knowledge is that whereby the Lord doth reveal himself to his people from grace to grace as you have it in that place of the Apostle whom beholding as in a glass c. But observe here keep your selves that is fall not from your own stedfastness and how should this be One means is to grow in grace If we would not have our Lamps burn dim and low we must labour to supply them so as they may increase the path of the just is as a shining light which shineth more and more to the perfect day and the wind of that Spirit which bloweth where it listeth it riseth higher and higher as some note O see to it then ordinarily while the fruit is in growth the leaves wither not nor the fruit fals except in some great storm or wind Labour to grow then first in bigness then in sweetness grow more mellow sweet full of love humility and self-denial 6. If we be so liable to decline it should teach us to avoid all those things which tend to a declining else we shall never avoid the thing it self we must take heed of sleeping then for though our Lamps be never so bright when we begin to sleep when we awake they will burn low if not extinct and will have great need of trimming up Security is the undoing evil in all things where was the joy of Davids faith when he began to be secure Psal 30. 7. Take heed of putting off the day of his appearing that will gender to security and that security will bring a neglect of our Lamps and then they will grow low and decline 2. Take we heed of false Teachers try the Spirits whether they be of God or no they have a strange influence upon the life and liveliness of mens profession were they not these that hindered the Galathians Ye did run well who hath hindered you who hath bewitched you that you should not obey the truth Ye did run well in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rase wherein they had Lamps or Torches but who hath hindered you The Apostle Peter maketh it the immediate cause of the backsliding and declining at least if not utter apostacy Beware saith he lest ye also being led away with the error of the wicked and fall from your own stedfastness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be carried out of his way to go with another the power of error is greater then we are aware of The Apostle speaks thus This I say lest any man deceive you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with enticing words beguile you They have cunning craftiness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cogging with the die Satan changing himself into an Angel of light and his Ministers into Ministers of light and cogging with the die like cunning and deceitful Gamsters how easie is it to deceive the hearts of the simple yea the hearts of his but that they are kept by that power But a great way they may prevail and so we may lose our stedfastness and therefore take heed what spirits we give ear to Alas do we not see in our days what fearful work Satan hath made among Professors how many have their Lamps quite put out that went for zealous

forth to convince the world of sin and of righteousness and of judgement And so saith the Apostle James he hath begotten us again of his own will by his word of truth and therefore by this means grace is kept alive by our keeping this knowledge and increased by the increasing of this knowledge Sanctifie them with thy truth thy word is truth saith our Saviour concerning his Disciples ye shall know the truth and the truth shall make you free he speaks here of a further progress for they were his Disciples already only he promiseth them further freedom and liberty from sin and this through the knowledge of the truth how do men that are not right escape the pollutions of the world but through the knowledge of the truth as it is in that place the knowledge of the Lord and Saviour Jesus Christ and how come they to wallow in their vomit again to return to wallow in the mire but by imprisoning and smothering the truth the principles they have received put out the light and then they may do what they please the truth is Brethren all grace is conveyed through the understanding of men and women because the Lord works upon us as reasonable creatures and therefore proposeth things to the understanding that it may Judge of them assent to the truth of them and judge the goodness of them and then propound them to the will to receive them to close with them they that know thy name will trust in thee the great reason wherefore poor sinners are strangers from the life of God is because of their ignorance as the Apostle saith therefore the heathen call not upon God because they know him not and therefore so many of us call not upon him as we ought because we know him not either we neglect it or else do it in a slight slubbering manne 〈…〉 t is because we know not God what a God he is searching the hearts great and glorious and jealous what is the reason that poor creatures trust not more perfectly to the grace that is revealed but because the eyes of their understandings are no more opened to behold the unsearchable riches of the grace which is in Jesus Christ which is able to swallow up all their mountainous sins wash out their spots though never so deep pay their debts though never so deeply charged if poor sinners did but know this they would trust more perfectly what is the reason we are so familiar with sin and make no more of it it is because we know little or nothing of it in comparison Ah poor creatures those that crucified Christ knew not what they did else they would not have done it and poor sinners now that stand it out in this their day and slight the offers of grace alas you know not what you do else you would not do it therefore if you would grow in any grace all graces in faith in love in any thing else you must labour to grow in knowledge O Brethren if we had but a clear understanding of the dimensions of the love of God the freeness and fulness of it that he should set his love upon such vile filthy polluted wretches such as had no comliness but loathsomness upon us and to bring us so near to himself to be one with him to be one Spirit and live and reign for ever with him as Children as a Spouse if the soul did but know this O how would it love 〈◊〉 Lord Jesus again would men be proud if they knew this as they ought to know it O no therefore look that you grow in this there were never more wayes and means to come to the knowledge of Christ and him cr●cified then now if we be not wanting to our selves shamefully we cannot conclude ignorance of these things this is the way to grow A man of understanding increaseth knowledge learn of any body Secondly Labour to grow in faith the Disciples were sensible of this defect therefore they prayed that he would increase their faith Faith hath a wonderful influence upon the soul in respect of all the Graces of the Spirit Be it unto thee even as thou wilt Mat. 15. 28. sa●●h our Saviour to the Woman of Canaan if we were but strong in Faith if women would have their Wils this is the way and if men would have their Wils this is the way to labour to be strong in Faith Faith is that whereby the union and communion with Christ is maintained it is that whereby the soul cleaveth to him and therefore according to the strength or weakness of that Will the growth in other respects be also a strong Faith draweth strongly from him all the nourishment is from him and the suppl●es of the Spirit whereby it is digested is from him Now a strong Faith draweth these from the Lord Jesus more abundantly to the soul then a weak Faith this is that whereby we suck the milk out of the breasts of consolation the Promises we feed upon Christ Eat his flesh which is meat indeed and drink his blood which is drink indeed no nourishment like to it we do by Faith partake of the fatness of the Olive and therefore accordingly grow in other Graces One saith of it that it is Faith that virtually is all Graces because Faith fetcheth in the supplies of Christ to enable to all whatsoever therefore it is that we are patient in tribulation because we believe and impatiency it proceedeth from the want of Faith he that believeth maketh not haste hence it is that we turn aside from following the Lord that there is so much unevenness in our walking we cannot walk uprightly with God because of the weakness of Faith if a man did believe God to be al-sufficient to have all fulness of good in him and a full defence from evil to be a Son and a shield would men for a little credit a little honour to avoid a little trouble in the flesh turn aside from followin 〈…〉 he Lord surely they would not How often doth our Saviour rebuke his Disciples for the littleness of their Faith they had Faith but it was very little How long shall I be with you how long shall I suffer you saith he in one place where they could not cast out the Devil And will not God take care of you much more then of Sparrows O ye of little Faith had they so much of his presence with them teaching them and yet were but of little faith Our Saviour was displeased with it he knew they could never do much to honour him while their Faith was weak as now in the Gospel and more difficult cases as Num. 11. c. But may he not much rather take us up for this the Spirit was not poured out as now he is and we have more then the bodily presence even the Spirit of Christ and great encouragement to beg that Spirit whereby we should exceedingly

necessity and distress O be ye merciful as your heavenly Father is merciful take him for o●● pattern and there will be continual room for growth and increase So the Apostle exhorts the Corinthians that as they abounded in other graces so they would labour to abound in this also Ah where are bowels Brethren towards one anothers souls with what tenderness did the Apostle stand over the souls of those poor people warning them day and night with tears And our Saviour over Jerusalem now I tell you again weeping saith the Apostle O that God would give such a heart to us and such a heart to his people indeed there is little tenderness and bowels one towards another little pittying one another while under temptation we can rather raise our hearts one against another stomack one another entertain prejudice one against another upon this account but a spirit of meekness and love and tenderness in restoring setting one another in joint if we be faln is not found among us or very little O labour to grow here and then to abound in works of mercy to give and give much liberally and do it with a tender heart an upright heart out of obedience to God not for ostentation But fifthly Labour to grow in softness of heart to see the stone wasting day by day I do not mean by softness of heart only an aptness to melt into tears for many an one may have a soft heart that cannot weep at all though most dispositions are apt to it and where it is it is a sweet expression of the heart towards Christ often-times though I must tell you there may be much of this and yet much hardness of heart many tears shed and it may be upon the consideration of sin and yet the heart hard to this day the softness of the heart Brethren lies most what in the plyableness and yielding of the spirit to God when we are ready to do all the will of God as David I have found David my servant one that will do all my will that is ready to say speak Lord for thy servant heareth Lord what wouldst thou have me to do Now alas there is many a wretched heart that it may be under a passion weeping at the apprehension of sin and yet go away and return to it again and again the heart is not plyable but stubborn wherein did lie the hardness of Pharaohs heart it lay in this that he would not harken to the Lord nor let Israel go though he had had so many judgements and so many deliverances yet all would not soften his heart no the iron sinews in his stiff neck they remained such still though sometimes he seemed to relent yet alas no sooner the hand was off but the heart was more hard then before he strouted it out and would not yield to let Israel go So when the Lord heapeth mercy upon mercy to melt out the s●one in the heart to make it like wax to the fire to the mould to be put into a fashion and it may be sometimes it draweth a few tears from the eyes but the heart is never the more plyable to God And so he cometh with rod upon rod blow after blow and yet doth it gently and all to foften and make the poor creature more plyable to him it affecteth a little sometimes but is not the heart as stubborn as unteachable as far from yielding to God in all things as before O this is the softness as a piece of joyners work it is all glued together one part to another Now then it is dissolved and broken when the glue the soder is melted and one piece falls from another so it is here our hearts and their sinful objects are glued together by carnal affections now then the heart is said to be broken to a softness when these affections are dissolved when our hearts and our objects of sin fall asunder each from the other labour to grow herein Brethren Sixthly To be more spiritual in holy duties more inward in our Communion with God you have heard this spoken to in the tryall O labour then to grow in spiritualness in prayer to pray with more faith with more fervency with more purity of heart not to ask any thing to spend it upon our lusts In meditation to keep closer to it without distraction and so to read to hear to do all these duties in a better manner but enough of this already Seventhly In your holy walking with God and with your selves as the Apostle saith we be seech you Brethren by the Lord Jesus that as you have received of us how ye ought to walk and please God so you abound more and more when a man walks with God alvvay setteth the Lord as before his face as the Psalmist speaks then he vvill be able to vvalk pleasingly to him vvhen by faith he seeth him that is invisible that is to say God to be present vvith him and knovveth him to ponder his vvaies O hovv eareful shall vve be then of our thoughts as vvell as of our vvords and actions and this vve do by faith believing his presence vvith us and his all-seeing eye to be upon us still upon our hearts and all their vvorkings according to the prevailing of these persvvasions and the constancy of them upon our spirits vvill our vvaies be ordered such a man vvill not dare to harbour vain thoughts in his heart though they vvill rudely rush in as a ruffian may rudely offer violence to a chast Matron she vvill not endure it so it is here O no I dare not as Joseph you see and then vvalking vvith our selves by more and more restection upon our selves upon our actions our waies the very truth is the want of this is the great cause we grow so little or if we do that we can take so little comfort in it herein lies the excellency and glory of a man above a beast that he can recoyl upon his own actions therefore labour to improve this O be more in it reproving your selves when you find you have done amiss whip those vain thoughts which pass through your souls and give them their Pass exhort your selves stir up your selves comfort and chear your selves in your God which you cannot do except you be much in this part of an holy walking even reflecting upon your selves and your own state Eighthly and lastly that I shall speak to shall be this To labour to grow more and more in that assurance of your relative grace your adoption the growth and other grace its true is a great help unto it but labour to improve it to that end how chearfully might many a poor soul walk if they did but know the things which are freely given them of God O beg the Spirit to be a witnessing a sealing-spirit to you more and more And do the same diligence saith the Apostle to the full assurance of hope unto the end we do content