foresaid purging Whey is good for them But otherwise instead of it use this following diet Drink which is not very loathsome to the Stomach 1. Take pretty strong Wort and boyl in five Gallons till it come to three of the leaves of Balm Boâ—age Agrimony Scaâ—iâ—us and Wild-Marjorum or Pot Marjorum where the other cannot be got each two small handful of the Roots of Dandelion and Polipody each two ounces use it as you do other Beer and when you turn it up casting out the Herbs and Roots before you put Barm to it put in it this following bag to three Gallons 1. Take of Sena three ounces and an half of Wild-Marjorum and Sâ—â—â—t-Marjorum each a small handful of Liquorice scrapt and Anniseed bruised each an ounce of Chalk pund a pound and three gads of Steel put all in a thin Canvass bag and so hang it by a Thred that the bottom only may touch the bottom of the Vessel when it hath stood two days drink a pint every morning till it is done a full body that can bear more purging may take another draught at five a Clock and one that suspecteth a bilious lives and Gall may put but three ounces of Senna and one of Rhubarb 3. One that loveth the taste of Wormwood to overcome the Senna taste and is in haste may take this following instead of the former Take of good beer ready to drink three Gallons put into a wooden or earthen Vessel as aforesaid and hang in it a bag that hath of Wormwood Agrimony and Wild-Marjorum each two handful of Centaury one handful of Senna three ounces of Liquorice and Anniseed of each an ounce of Steel three gads at two days end drink it as before If it be a weak thin body he may take it with intermission as he is able and forbear every third and fourth day 4. These Dyet Drinks are not all so effectual as this that followeth but easier to most Stomachs but the deeper melancholly persons were better take the next Take of Senna an ounce of Liquorice scrapt two scruples of Cynamon bruised one scruple put all in forty four spoanfuls of water let it stand in a Pot stopt one hour and an half cold and another hour and an half warm on the Embers but not boyling strein it and let it stand in a Pot well stopt still two hours Take of this twelve or fourteen spoonfuls of Syrup of Vinegar an ounce of Cremor Tartari powder a dram disolve it on the Embres and drink it warm in bed and lye an hour after but do not sleep or sweat at four hour ends drink a draught of broath made of Veal or Cock till it will gelly which had boiled in it some Epithyme Polypody Balm and a little Rosemary with a little Nutmeg Take this potion in this manner three next days together every week for a body that can bear it in ordinary Melancholly for seven weeks together in old obstinate Melancholly for twelve or fourteen weeks But if it be a body not full and strong enough to bear three days take it the two next days every week It gripeth more than the ordinary ways of using Senna but that need not be feared for it never brings the bloody-Flux nor useth to weaken And the griping doth good by drawing down the troubling matter from the head into the common passages 5. If it be a thin tender body aged or weak that hath sharp humors and can bear none of the aforesaid more effectual purges such a one may either in Chicken broth or in Barley water or rather in Whey or Posset Drink boyld strong with Pippens infuse all night or rather three hours some Senna in a Cloth and drink it in the morning as oft as he can bear it that is two drams for very weak Persons or three ordinarily in neer a point of the liquor putting a little Cynamon into it 6. If the foresaid remedies do but begin the cure use this next to perfect it or this alone for tender and cold Stomachs that cannot bear the other which yet may much better go before this and this come last Take for a hot body white Wine for a cold body Sherry two quarts put it in a great bottle and put to it of Senna an ounce of Cynamon bruised two drams of Saffrâ—â— one dram of Cremor Tartary powdered half an ounce if it be Sherry or two drams if it be white Wine Let it stand close stopt three days shaking it oft then put it out into several bottles to keep the better take of this three spoonful fasting every day two may serve when it is for prevention in a weak body or four when you would purge more If the taste seem the worse for the Tartar to any you may leave it out and put instead of it half an ounce of Epithyme and take a dram of Cremor Tartary dissolved in a draught of good broth and hour or more after it This Medicine is not loathsom or nauseous to the stomach and is magnified by former and later Physitians of the greatest experience and success in this Disease But all such things must be patiently long continued and no violent Medicines used 7. Chalybeat Medicines also are usually profitable in this Disease but because Country people cannot themselves make them I am loath to insert them one I will prescribe for them that can have an Apothecary to make it Take of unprepared filings of Steel six ounces make it red hot in an iron ladle and quench it in five or six ounces of white Wine Do this thrice then put to the wine of Worwood Water and of Scurvy-Grass-Water each a pint of Aqua Mirabilis two ounces or instead of them all a quart of Compound Radish-wader of Sugar six ounces of Senna an ounce and half of Cremor Tartary three drams of Saffron a dram of Cynamon a dram let it stand in a warm place three days oft shaking it Take two ounces four or five spoonfuls fasting many weeks together and walk or labour after it Or after sufficient purging fresh Succory Roots make into a Conserve and taken with a little prepared Steel for poor people that have obstructions may do well half an ounce of the Conserve with half a scruple of Steel 8. If they be Costive so as to effect the head the more else let them do as followeth 1. Fast not especially in the mornings but take some iight breakfast and eat the less at dinner either half a dish of Pannado with four or five spoonfuls of white Wine in it when they eat it or Gruel or broth made of Veal or Chicken or on old Cock with a Sheeps head boyld till it will gelly and a little white Wine put in at the eating and the same at Supper unless the Stomach be clog'd with crudities and then forbear Supper or Dinner 2. Some find a little Saffron in broth a cure of Costiveness and it is one of the truest Cordials known in the World 3. With
plundered him of all lifting up his Eyes to Heaven said Lord thou knowest where I have laid up my Treasure * By this delighting in God we may undoubtedly know he is our Reward What shall we do to get God to be our Reward Quest Let us see our need of God We are undone without him Lift not Direct 1 not up the Crest of Pride Beware of the Laodicean temper Revel 3.17 Thou saist I am rich and have need of nothing God will never bestow himself on them that see no want of him Let us beg of God to be our Reward 'T was Austin's Prayer Lord Direct 2 give me thy self b Da mihi te Domine Aug. O do not put me off with Common Mercies Give me not my Portion in this life †Psal 17.14 Make over thy self by a Deed of Gift to me Be earnest Suitors and God cannot find in his Heart to deny you Prayer is the Key of Heaven which being turned by the hand of Faith opens all Gods Treasures Live every day in the Contemplation of this Reward Be in the Altitudes Branch 3 Think what God hath prepared for them that love Him c Nihil in hac vita dulcius sentitur nil ita mentem ab amore mundi seperat nil sic animam contra tentationes roborat nil hominem ita ad omne bonum opus excitat quam Gratia contemplationis Bern. O that our thoughts could ascend The higher the Bird flies the sweeter it sings Let us think how Blessed they are who are possessed of their Heritage If one could but look a while through the chinks of Heaven-door and see the Beauty and Bliss of Paradise if he could but lay his Ear to Heaven and hear the Ravishing Musick of those Seraphick Spirits and the Anthems of Praise which they Sing how would his Soul be Exhilerated and Transported with Joy O Christians meditate of this Reward Slight transient thoughts do no good They are like breath upon Steel which is presently off again but let your thoughts dwell upon Glory till your Hearts are deeply affected What Lord is there such an Incomprehensible Reward to be bestowed upon me Shall these Eyes of mine be blessed with Transforming Sights of thee O the love of God to Sinners Stand at this Fire of Meditation till your Hearts begin to be warm How would the reflection on this inmense Reward conquer Temptation and behead those unruly Lusts that have formerly conspired against us What is there a Reward so sure so sweet so speedy and shall I by sin forfeit this Shall I to please my Appetite lose my Crown O all ye pleasures of Sin be gone let me no more be deceived with your sugered Lies wound me no more with your Silver Darts Th◠stolen Waters are sweet yet the Water of Life is sweeter No stronger Antidote to expell Sin than the Fore-thoughts of the Heavenly Remunerations It was when Moses was long out of sight that Israel made an Idol to worship Exod. 32.1 So when the future Reward is long out of our mind then we set up some Idol-lust in our Hearts which we begin to worship Branch 4 This may content Gods People though they have but little Oyl in the Cruse and their Estates are almost boyled away to nothing their Great Reward is yet to come Thô your Pension be but small your Portion is large If God be yours by Deed of Gift this may rock your hearts quiet God lets the wicked have their Pay before-hand Luk. 6.24 Ye have received your Consolation A wicked man may make his Acquittance and write Received in full Payment But the Saints Reward is in reversion the Robe and the Ring is yet to come May not this tune their Hearts into contentment Christian what thô God denies thee a Kid to make merry f Luk. 15.31 if he will say Son all I have is thine is not this sufficient Why dost thou complain of the Worlds emptiness who hast Gods Fulness Is not God Reward enough Hath a Son any cause to complain that his Father denies him a Flower in the Garden when he makes him Heir to his Estate g Quid ultrà quaerit cui omnia suus conditor fit Prosper The Philosopher comforted himself with this that thô he had no Musick or Vine-Trees yet he had the Houshould Gods with him * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Christian thô thou hast not much of the World yet thou hast God and he is an inexhaustible Treasure It was strange that after God had told Abraham I am thy exceeding great Reward yet that Abraham should say vers 2. Lord what wilt thou give me seeing I go Childless Shall Abraham ask Lord what wilt thou give me when he had given himself Was Abraham troubled at the want of a Child who had a God was not God better than Ten Sons h Quid homini sufficit cui ipse conditor non sufficit Aug. Who should be content if not he who hath God for his Portion and Heaven for his Haven Let this exceeding Great Reward stir up in us a Spirit of Activity for God Our Head should Study for him our Hands work for him our Feet run in the way of his Commandements Alas how litle is all we can do Our Work bears no Proportion with our Reward Mercedi an tantae par Labor esse potest †Verinus The thoughts of this Reward should make us rise off the Bed of Sloth and Act with all our might for God i Spes proemii solatium fit laboris Hierom. It should add Wings to our Prayers and Weight to our Alms. A slothful Person stands in the World for a Cipher and God writes down no Ciphers in the Book of Life Let us abound in the work of the Lord. 1 Cor. 15.58 As Aromatical Trees sweat out their precious Oyls So should we Sweat out our strength and Spirits for Christ Saint Paul knowing what a Splendid Reward was behind brought all the Glory he could to God 1 Cor. 15.10 I laboured 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more abundantly than they all He outwrought all the other Apostles Saint Pauls Obedience did not move slow as the Sun on the Dial but Swift as the Sun in the Firmament * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Did Plato and Demosthenes undergo such Herculean Labours and Studies who had but the dim Watch-light of Nature to see by and did but Fancy the pleasures of the Elizian Fields after this Life and shall not Christians much more put forth all their Vigour of Spirit for God when they are sure to be Crowned nay God himself will be their Crown If God be so great a Reward let such as have an Interest in him Branch 5 be chearful God loves a Sanguine Complection k Acceptior est Deo grata laetitia quam querula tristitia Bucholcer Chearfulness credits Religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 causeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The goodness of the
all their promises are yea and Amen in Christ 2 Cor. 1 20. The Covenant was made for his sake 't was ratified and confirmed by his death his bloud is called the bloud of the everlasting Covenant Heb. 13 20. his bloud being shed the Covenant stands good unto eternity Here is vast encouragement to lay hold upon the promises If you come to God and ask Lord hast thou not made promises of pardon to the penitent and believing promises of grace to the humble promises of satisfaction to the hungry Souls promises of joy and comfort to the mourners In his Word God answered Yea. If you farther add Lord Let these promises be accomplished for thy Christs sake the answer is Amen it shall be so they shall be all fulfilled 10. Growing in the knowledge of Christ implies a more earnest looking for his Word appearing The day of this appearing is appointed it draws very near being hastned by the Prayers and sufferings of Saints by the Sins and security of the World Yet a little while and he that shall come will come and will not tarry Heb. 10.37 If Christ were better known this day would be more longed for by the Saints Innocency will then be cleared all enemies more then conquered salvation will be perfected the whole Church of Christ with all its members glorified Col. 3 4. When Christ who is our life shall appear then shall ye also appear with him in glory Thus you see what it is to grow in the knowledge of Christ and the telling you this is indeed a directing you how to grow in this knowledge In the second place I am to shew you what properties are required in this Knowledge 1. This knowledge of Christ would grow more and more certain The Apostle speaks of Riches of full assurance of understanding to the acknowledgement of the Mystery of God and of the Father and of Christ Col. 2 2. The truths of Christ are certain in themselves the mind should understand them as most certain there should be an assurance of their certainty a full assurance of it such an assurance is a rich thing a thing of great value for 't will have a great vertue and efficacy both upon the heart and life 2. This Knowledge of Christ should more and more 〈…〉 when he sees the treasures of Wâ—sdom in Christ he should be sensible of his own folly when he views the robe of Christs â—â—ghteousness he should be sensible that his own righteousnâ—â—â— are but rags When he studies Christs fulness and Power he should be sensible of his own emptiness and weakness Finally he should see himself to be nothing when he perceives that Christ is all in all Col. 3.11 3. This Knowledge of Christ should grow more Spiritual He is not to be known after a carnal manner and therefore Popish Images are very unfit representations of him not that his flesh is swallowed up of his Divinity as Servetus dreamed but his flesh is glorified and as transcendently glorious we must now look upon him We must also know him as the purchaser and bestower of all Spiritual gifts and graces that we may be further renewed by his Spirit the Apostle â—s thâ—◠〈◊〉 be understood when â—e sâ—â—s 2 Cor. 5.16 â—â— Though 〈…〉 after the Flesh yet now henceforth know we him no more therefore if 〈…〉 in Christ he is a new Creature 4. This Knowledge of Christ should encourage to a mâ—â—◠〈…〉 upon him when we see what a sure and everlasting foundation Christ is here we should build higher and higher till the top reach Heaven there is no fear that the foundation will not bear the superstructure We may safely depend upon Christ for a lasting peace with God for perfecting the work of grace and abundant entrance into the everlasting Kingdom He that believes in him shall never be confirm did 1 Pet. 2 6. Let 〈◊〉 this Râ—lyaâ—â—e be called a â—â—lling faith but without scoffing at her let the Church of Christ be permitted to lean upon her Beloved while she is so weak as she is in the Wilderness of this World Cant. 8.5 5. The Knowledge of Christ should raise him higher and 〈◊〉 Christians estimation The more we know of him new beauties will still be discovered in him He is greater than Jonas a Prophet grâ—â—â—â— tâ—â—â— Solomon a King who was the most famous King of Israel He is altogether lovely nay he is the Angels wonder Heavens darling the brightness of his Fathers glory Here is no danger of an over value of an excessive love Therefore let the Spark be blown up into a flaâ—â— that may not be quenched by many Flouds of Water that may be too strong for Death and Hell it self to conquer Cant. 8.6 7. 6. The Knowledge of Christ should have a great Aspect upon whatever else is revealed in the Word of God 'T is a great matter to know the truth as it is in Jesus Eph. 4 21. The Apostle tells us that he desired to know nothing else but Jesus Christ and him crucified 1 Cor. 2 2. will plainly intimate that he lookt upon other things with a respect unto Christ and indeed without such a respect what knowledge can be profitable what knowledge can be comfortable Luther said In Christs Crucifâ—◠〈…〉 Theologia cognitio Deâ— There cannot be a right knowledge of God if there be an ignorance of Christ crucified 7. The Knowledge of Christ it should be operative still in a greater measure It is inexcusable to be slothful where the Master is so good the promised assistance so great the commands far from grievous and the reward eternal The better we know our Lord Jesus we shall sâ—â—â—â— him witâ— a more perfect heart with a more willing mind Obedience is reasonable pleasant necessary we should be stedfast and always abound herein Labour shall not be in vain 1 Cor. 15 58. 8 The Knowledge of Christ should cause great glorifying and joy Well may believers who have no confidence in the Flesh who worship God in the Spirit rejoyce in Christ Jesus Phil. 3 3. God in Christ is become their Father and he will not disinherit any of his Children 〈◊〉 he has adopted but they shall abide in the House forever nothing shall separate them from his love The marriage union between Christ and them shall never be dissolved Mansions are preparing for them in Heaven where there is everlasting light and pleasantness and they are fitting for these Mansions and shall not be long out of them Well may they love their Lord and believing rejoyce with joy unspeakable and full of glory 1 Pet. 1 â— In the third place the Directions follow how you may increase and grow in the Knowledge of Jesus Christ The directions are these 1. Be sensible of your remaining ignorance and how great the hindrance is how great the harm is that is the effect of it You that are the Children of light and of the day have much of night and darkness in you A perfect
in their Shops before they have been in Heaven and many desires after visible Temporal gain before they have had one desire after the Invisible Eternal God and Treasures that are above What do they do all the day long What is it that hath their Endeavours all their labour and travel Their most painful Industry and unwearied diligence Alas their Consciences will tell themselves and their practices tell others when there is Trading but no praying Buying and Selling but no Religious Duties performed the shop-book is often opened but the sacred book of God is not looked into all the week long O Lord Forgive the hardness of my Heart that I can see such insufferable folly among reasonable Creatures and can lament this folly no more Good Lord forgive the want of compassion in me that can stand and see this distraction in the World as if the most of Men had lost their wits and were quite besides themselves and yet my Bowels yearn no more towards immortal Souls that are going to unseen miseries in the Eternal World to see distracted men busie in doing things that tend to no account is not such an amazing sight as to see men that have reason for the World to use it not for God and Christ and their own Eternal good to see them love and embrace a present Dunghil World and cast away all serious affecting and effectual thoughts of the Life to come to see them rage against the God of Heaven and cry out against Holiness as foolish preciseness and serious Godliness as Madness and Melancholy Alas These Men are Brutes in the shape of Men for like the very Beasts they live by sense and are led away by a sensitive appetite The Brute takes pleasure in his present Provender and feels the smart of the present Spur or Goad and so do sensual Sinners find sweetness in their present pleasures and profits and do complain of present pain and sickness but of pains to come and joyes to come that are Eternal they have no care nor serious thoughts Better such had been Toads and Serpents than rational Creatures for as they mind no future things in the other World so they are not Subjects capable of Eternal Punishment or Everlasting Happiness they are not so provident as the Ant that in Summer lays up for Winter and while the warm Sun doth shine provides for a cold and stormy day but Men that have Immortal Souls are only for this present World but do not provide for a stormy day that is a coming nor for an Eternal state to which they are hasting Let us call the whole Creation of God to lament and bewail the folly of Man that was made the best of all Gods visible works but now by such wickedness is bad beyond them all being made by God for an Everlasting state and yet minds nothing less than that for which he was principally made O Sun Why is it not thy burden to give light to men to do those works and walk in those wayes that bring them to Eternal Darkness O Earth Why dost thou not groan to bear such burdensome Fooles that dig into thy Bowels for Gold and Silver while they do neglect Everlasting Treasures in the Eternal World O ye Sheep and Oxen Fish and Fowl Why do ye not cry out against them that take away your present Life to maintain them in being but only mind present things but forget the Eternal God that gave them Dominion over you to live upon you while they had time to mind Eternal things but do not O ye Angels of God and Blessed Saints in Heaven were ye capable of grief and sorrow would not ye bitterly lament the sin and folly of poor mortals upon Earth Could ye look down from that Blessed place where ye do dwell and behold the Joy and Glory which is to us unseen and see how it is basely slighted by the Sons of Men if ye were not above sorrow and mourning would not ye take this up for a bitter lamentation O ye Saints on Earth whose Eyes are open to see what the blind deluded World doth not see do ye bitterly take on let your Heads be Fountains of Water and your Eyes send forth Rivers of Tears for the great neglect of Eternal Joyes and Happiness of Heaven Can you see Men going out of time into Eternity in their Sin and in their Blood in their Guilt and Unconverted state and your Hearts not moved your Bowels not yearn Have ye spent all your tears in bewailing your own sin that your Eyes are dry when ye behold such monstrous madness and unparallel folly of so many with whom dayly ye converse Ye sanctifyed Parents have ye no pity for your ungodly Children nor sanctifyed Children for ungodly Parents O my Father my Father by whom I had my Being is going to Eternal Darkness Alas for my Mother my dear Mother that carryed me in her womb that dandled me upon her knees that suckled me at her breasts that did delight to break her sleep to quiet me when I was froward to look to me when I was sick that bound my head when it was pained that wiped mine eyes when I did weep and my face when I did sweat because of my Disease this my Mother is forgetful of her own Immortal Soul was more troubled for me when she thought I was near my Grave than for her self though near to Hell when I was young she took care for me for things Temporal but for her self neither young nor old for things Eternal Ere long she will be dead and I am afraid and damned too Ere long she must go out of time and for any thing I can perceive being Ignorant and fearless of God and unmindful of Eternity her Soul will go into Eternity of Torments O how loath am I to have such thoughts of one so near so dear unto me Oh it is the cutting of my Heart it is bitterness to my Soul I had rather dye than she be damned and yet it is my feares she is hasting to Eternity of Wo for to my observing Eye she is taken wholly up with the cares and pride and vanity of this Life and apparently regardless of that Eternal World Why do not also ye that are Parents that have a belief of an Everlasting State take on and bewail the doleful state of your ungodly Children that in their sinful courses are posting to Eternal pains What my Son the Son of my Loins the Son of my Womb Did I bear him with so much sorrow and shall he be a castaway Did I travail with him with so much pain and brought and nursed him up with so much labour and must he be for ever fuel for the Flames of Hell Have I brought forth a Child to be a prey to Devils and a Companion with them to all Eternity Oh my Son my Son what shall I do for thee my Son my Son Thus whatever Relation Neighbour Friend or Acquaintance you have
had his Transfiguration from Heaven and the Glory of God shining forth upon him while he was praying as you read Luk. 9.29 And the experience of the Saints can much witness to this what visits of Light and Love they have had and transfiguring views of Heavenly Glory in this Duty of Prayer And then 2. Keep up a constant course of Praising God Praise it is the great Ordinance of Heaven for Communion with God in a State of Perfection and as we are able to reach it in our present State it will raise the Soul into Communion with God The Soul is in its highest Operations when it is praising God and the higher the Acts of the Soul are the nearer it doth approach to him who is the most High God 4. Keep your selves pure Though by Purity I mean not an absolute Purity but watchfulness against all Sins and Temptations Resisting every Sin Living in no sin and a continued endeavour to mortifie all Sin in our selves The Purer the Soul is the fitter it is for Communion with God The promise of seeing God is by our Saviour made to the pure in Heart Matth. 5.8 and with the pure God will shew himself pure saith the Psalmist Psal 18.26 And the Apostle James speaking concerning this Communion with God James 4.8 which he expresseth by our drawing nigh to God and his drawing nigh to us adds this Exhortation Cleanse your hands ye Sinners and purifie your Hearts ye double minded And the Apostle Paul speaks to the Corinthians of the same thing 2 Cor. 6.16 17. and thereupon adviseth them to keep themselves pure What Communion hath Light with Darkness Righteousness with Vnrighteousness c. and therefore be you separate and touch no unclean things saith the Lord and I will dwell and walk in the midst of you Under the Law God appointed Porters to keep their Watch at the Doors of the Temple that nothing might enter in to defile that Temple which was his dwelling place The Soul is to be Gods Temple for him to dwell in and therefore we should watch against whatsoever may enter in to defile our Souls whereby we may be fitter dwellings for him and for Communion with him And the Priests under the Law were commanded to purifie themselves before they drew nigh to God in his Temple Yea and the People also before they came to the Passeover and those folemn Feasts wherein they did draw nigh to God they were to purifie and cleanse themselves And the very Heathen before they entred their Solemn Sacrifices would have their Cryer to proclaim to the People 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy things are for Holy Persons And they would write this Inscription over the Doors of their Temple Nemo immundus huc ingreditor Let no unclean Person enter in here And all their Lustrations and washings they used to the Living and their purging Fires which they dream'd of for Souls after Death and which are still kept up in the Holy Water and Purgatory of the Romish Church do confirm the truth of this Notion as that which is ingrafted in the minds of all Men that purity is required as necessary in all our approaches to God and Communion with him 5. Let God be much in your Thoughts and in the view of your Mind not only when you approach some solemn Ordinance but in the whole course of your actions when you go forth and come in when ye lie down and rise up Let the Creatures you converse with the several dispensations of Divine Providence towards you present God to your Thoughts and the view of your Minds For how can Men that have seldom any Thoughts of God maintain any Communion with him Our Communion with God is not as it is with Creatures in a sensible way but it is by the inward Thoughts and Exercise of the Mind which therefore we ought to be frequent in We should with David Psal 16.8 Set the Lord alwaies before our face and not as he that he speaks of Psal 10.4 of whom it s said God is not in all his thoughts This is rather to live without God in the World than to live in Communion with him And these Thoughts of God should not be slight and transient but fixed and serious especially at some times which we should more peculiarly denote to solemn Meditation Meditation brings the Object nearer to the Soul and the Soul near to it though locally distant unites the Soul to it mixeth it self with it whereby it doth possess it or is possessed of it 6. Practise Self-denyal for he that abideth in himself and liveth in and to himself liveth at a distance from God God and Self are as two Opposite Terms we must forsake the one if we would approach to the other When Man first fell from God he fell in with himself and therefore must forsake himself if he would return to God and have Communion with him There is a twofold Self-denyal One is Internal when we can deny our selves in all high Thoughts of our selves Confidence in our selves all self-ends self applause self-sufficiency and do even annihilate our selves this is highly requisite to our Communion with God Self is that Dagon that must fall before Gods Ark that Idol that must be cast out of the Temple of Mans Soul that God may enter in and dwell there Then there is a Self-denyal that is external which God sometimes calls his people to in Order to Communion with himself As to forsake Father Mother House Land Liberty c. and all this in order to the receiving the hundred fold in this Life as our Saviour hath promised which they shall receive in this Communion with God An eminent instance of this we have in Galeacius Caracciolus who left his Countrey Kindred Estate Honour that he possest at home to enjoy Communion with God in the purer Ordinances of the Reformed Church at Geneva and being tempted by Gold and Silver to return answered His Money perish with him that thinks all the Gold and Silver in the World worth one days Communion with Jesus Christ He found all that he had left an hundred fold in this Communion he had with God and Jesus Christ 6. Walk in Love This I add because our Apostle doth so much insist upon it in this Epistle Love is an Affection requisite to all Communion To Communion with Saints among themselves and to Communion with God For God is Love and he that dwelleth in Love dwelleth in God and God in him 1 John 4.16 And this mutual indwelling is this Communion I am treating of The Philosopher saith of Love it doth transferr amantem in amatum it carries the Soul from home to live and dwell in the person or thing beloved It is vinculum Vnionis the band of Union and all Communion is founded in Union And therefore where there is no Love how can there be Communion and where Men do not walk in Love how can they walk in Communion with God If Christians