A Christians Walk and Work on Earth, Chapter 3
Now of a Religious Godly, and Chriſtian Converſation in particular: And firſt of Meditation. CHAP. III.
1. HItherto of Converſation in General (which is the Practick part of Religion, Godlineſs, and Chriſtianity) now of a Religious, Godly, and Chriſtian Converſation in particular (which is a large Field of diſcourſe.) You have here a breviary thereof contracted into a narrow compaſs; wherein you may View the whole Duty of Man to God, and Man in Reſpect of the Converſation; the Agenda, or things to be done, beſides the Credenda, or things to be believed. I told you before, there is the Converſation of your thoughts; as to that, I refer you to that Religious Duty of Meditation; which followeth here, there is another Converſation of your Tongue, as to that, I refer you to that Religious Duty of Conference; which followeth alſo in 'its place here. As to your Converſation in natural and civil Actions, (which is not my preſent Work) I refer you to my Crown and glory of a Chriſtian from, Page the 78. to Page 121. Wherein you have directions to guide you therein.
2. Religious Duty in (the Walk of a Chriſtian) is therefore a comprehenſive Word, and contains in it the All of mans duty both to God and to Man: as the firſt Table in the Decalogue is before the ſecond Table. Firſt in Order, becauſe firſt in nature and Excellency. I ſhall begin therefore with your duty to God in Religious Actions. And firſt with Meditation: which is a Scripture duty, Phil. 4. 8, that all the Sons and Daughters of Abraham, ſhould live in the practice of: as Iſaac did, Gen. 24. 63, the heir of Abraham; you muſt walk in Abrahams (and in this Son of Abrahams) ſteps, in this World, If you would lodge in Abrahams boſome (that Synonymon of Heaven) in the World to come: alas, thoſe licentious times have (almoſt) Antiquated, the power and practice of this Religious Duty, in which you ſhould be converſant all your days. This holy Patriarch was not of ſo looſe a mind, as thoſe in our looſe times, that would ſpend the evening of the Sabbath in Sports and paſtimes, for he ſpent the Evening in holy Meditation.
3. The Word [Shuach] in the Hebrew. Signifies to ſpeak with a low voice, as in the heart, and the Word in the Septuagins, [foreign] Signifies a ſatiating Soliloquy; as if Iſaac had his fill of Divine talking, both with his God, and with his own heart. It was his holy Exerciſe and Recreation (thinking the latter part of the day as fit for Acts of Holineſs as the former part was.) It was a pleaſant and delightful paſtime (as the Greek Verſion is) to the Patriarch, and he found more heart-Raviſhing complacency in it, then can be found in all the delights of the Sons of Men; and no leſs it was to the Prophet, who profeſſes he found more tranſcendent ſweetneſs in Meditating on the Word, then in the honey or in the honey-comb. Pſal. 19. 10. & 94, 19. & 139. 17. & 119. 103. he found marrow and Gold, yea better in it.
4. Oh then, do you account it your duty and your priviledg, to take a few turns daily upon this Mount Tabor of Divine Contemplation, which is an Heaven upon Earth, a beginning of the beatifical viſion, an Employment (as it is in a manner without the body) plainly Angelical: 'tis an handſel of Happineſs and a Foretaſt of Heavenly Joy. Oh, who would not but be an Anchorite, to be pent up in the Voluntary Priſon-walls of this Religious Action, and to ſay with Peter, 'tis good being here. No doubt but Moſes was raviſhed in Spirit all the 40. days he converſed with God; yet longs he ſtill for more, crying, I beſeech thee ſhew me thy glory, Exod. 33. 18.
5. Objection, but you will ſay, how can ſuch a duty be ſo delightful, that is ſo difficult? to this I Anſwer, by Similies, difficulty and delight may be found in one and the ſame Action; there may be difficulty in the beginning, and delight in the progreſs and ending: the root may be Bitter, and the fruit Sweet. 1 Simile, 'Tis in this duty, as it is in the heating of an Oven, the firſt kindling of the fire in it may be not only difficult, but painful, the fewel muſt be ſet on fire; and then it muſt be blown up (with labour) into a Flame: after that the Oven begins well to warm, the fewel will then catch and kindle of it ſelf; no ſooner is a ſtick thrown into the Oven, but preſently 'tis all on a blaze: So where there is but a little ſparke of grace, in the heart at firſt, it requires ſome paines to blow it up into a Flame, but when the heart is once heated with the true Flames of Love, then doth it enflame all the thoughts, and ſets the affections on fire; inſomuch that then this duty will not only be without difficulty, but with much delight.
6. 2 Simile, 'Tis with your heart, as it is with that wax, which hath been laid in cold places, it thereby becomes hard and unpliable to your hand, inſomuch that it will break rather then bend: but if laid a while in the Sun or by the fire, or if wrought a while in your warm hand, then doth it ſoften and become pliable, and ſo capable of any Impreſſion. Thus will it be with you in this Divine duty, the greateſt difficulty lyes in your entrance into it; for corrupt nature and carnal principles will put forth a repugnancy againſt it, and therefore fleſh muſt be put to ſilence in this bleſſed duty, which is (mainly) the exerciſe of the Spirit in you; the experience of all ages tells you (as well as your own.) 3 Simile, that the entrance into Learning is attended with difficulties and diſcouragements; but when once the Nut-ſhell is crack'd, and the ſweetneſs of the Kernel taſted, then do youth paſs through all difficulties with delight, till at laſt they become Famous Inſtruments in Church or State.
7. 4 Simile, This duty is (indeed) as the climbing upon ſome high Tree, Monument or Mountain, all hard Work; but then there is a bleſſed compenſation for all your paines at the top of all theſe. Firſt, at the top of this Tree of life, there be the choiceſt fruits to nouriſh up your Soul, to eternal life. Secondly, at the top of this Monument of mercy, you have the moſt lovely and Soul-refreſhing and heart raviſhing proſpect, even transforming and transfiguring you into the glory of it. Thirdly at the top of this Mountain of God, and of Holineſs you may behold not only the Kingdomes of this lower World and the Vanity of them (quite contrary to the Devils land-skip ſhowed to your Lord) but alſo the glories of a better World (as Moſes from the Top of Piſgah) the upper land of Canaan, that tranſendently flows with Milk and Honey. Digging in Mines of the Earth; a preſſing of grapes in the Wine preſs, &c. Are both hard works; yet finding fine Gold in the Mines of the Scriptures by this Spiritual digging, and a rich Wine flowing from this bleſſed Winepreſs of Divine Meditation, will make a ſatisfactory Amends for all your paines at laſt.
8 Having removed this Objection out of your way (as Amaſa's body was out of the Armies way, that their March might not be hindred, 2 Sam 20. 12, 13.) Let us now proceed to ſhew as (Iſt.) how pleaſant this duty is; ſo (2ly.) how profitable both to your ſelf and to others. 1. Io your ſelf upon a twofold account. 1. For preventing evil. Belzebub (that Prince of Flies) cannot Fly blow your heart ſo long as it is boiling a good matter, Pſal. 45. 1. (Hobr.) in Divine Meditation. Flies will not touch honey while it is Teething hot. 2 For promoting good, hereby you may obtain more familiar Acquaintance, with your God, and a more diſtinct underſtanding of your ſelf, both which are worth a Kingdom. 2ly. 'Tis profitable to others, for Meditation makes a Man a full Man; it makes him accompliſhed to ſerve out his Generation, and to be a bleſſing to every Relation round about him: It fully furniſheth him for every good Work, 1 Tim. 4. 15. & 2 Tim. 3. 17.
9. As this duty is pleaſant and profitable, So 'tis (3ly.) a neceſſary duty, as neceſſary as chewing the Cud is to beaſts of that kind: and as a due retaining of food is to man as well as beaſt, 'tis a general Obſervation that ſuch perſons, as do caſt up their meat by vomit, or caſt it out by ſtoole, as ſoon as they have eaten it, be always ill-thriven perſons; for though the ſtomack may catch hold of ſome ſmall parcel of the food; and thereby maintain a life (ſuch as it is) for a time, yet is it no better then a life-leſs life, 'tis a life ſo filled with diſtempers, that it becomes a burden to it ſelf; whereas when the food is retained, and a due fermentation is wrought in the Stomach, to a compleat concoction; then is nouriſhment Miniſtred, (as Col. 2. 19.) to all the parts, which makes a ſtrong, healthy and well-liking conſtitution. As it is thus in the life natural: So 'tis in the Spiritual, Pſal. 119. 11. Luk 9. 44. & Job. 8. 37. Gods word hid and ſunk, in the heart that has a Room for it, makes a thriving fat Chriſtian.
10. Meditation (as it is a pleaſant, profitable, yea a moſt neceſſary, though much neglected duty) is two-fold, 1. Occaſional. 2. Appointed. Firſt occaſional, wherein all occurrences of Temporal objects (occaſionally met with) affords you ſome Spiritual Conſiderations: Note firſt, this requires a Spiritual heart, to make a Spiritual improvement of every Temporal object; that Divine providence preſents to your Eyes, ears, and outward Senſes: David made a profitable proſpect of the Heavens, crying, Lord what is man! Pſal. 8. and Chriſt at the Well of Shilo, (he who was Jacobs Shilo) ſpeaks there of the water of life, Gen. 49. 10. Joh. 4. 10. &c. A good heart makes every external object a Divine bleſſing: the Husbandmans plowing, ſowing and reaping, &c. The Trades-mans buying and ſelling, his weighing and meaſuring, &c. may afford you ſundry Spiritual inſtructions: And note ſecondly, If you gain no more by them, then a bare beholding of them with the Eye, the very brutes gain as much as you. If you content your ſelf with a bare natural uſe of the Creature without a Spiritual Improvement thereof, you get not the one half of that advantage by the Creature, for which the Creator gave it you; the Beaſts of the field, and the Birds of the Air, have ſo much themſelves: you do not uſe the Creature, as Lord of the Creatures, ſo God made Adam. (Gen. 1. 26.) unleſs you find your Lord in the Creatures.
11. Every Creature preacheth to that Man, in whom the Spirit of God firſt inwardly preacheth: Note thirdly, you never need to want matter, if you want not an heart: you may be caſt into ſuch a Condition, as whereby you may be hindred from good Actions (as by ſickneſs, Impriſonment &c.) But there is nothing in all the World, (ſave a naughty heart) can hinder you from good Meditations: go to the Ant, O ſluggard, ſaith Solomon, do you ſee how buſy ſhe is in the Summer, to make proviſion for an hard Winter? how much more ought you to concern your ſelf, in your Summer of health and ſtrength, before the Winter of death, and Eternity come upon you: do you behold the Spider in your window Spinning clammy threeds (out of her own bowels) and weaving cunning Webbs to catch and entangle the ſilly Flie, laying ſnares for her life? then conſider (with a ſigh) O how doth Satan all this (and much more) againſt my pretious Soul, and all out of himſelf too, (though you had not a deſperately wicked heart, Jer. 17. 9. to aſſiſt him when he ſpeaketh a lie, he ſpeaketh it of his own. Joh. 8. 44. 'Tis the Devils curſed diſpoſition, 'tis as impoſſible for Satan to do good, as it is for a Toad to ſpit Cordials.
12. Note fourthly, 'Tis richly worth your Obſervation alſo, that this Spiritual limbeck (Divine Meditation) doth not ſpoile the earthly Subjects, that it extracts Heavenly Inſtructions out of, as material limbecks do plants, &c. (Put in them) leaving them Sapleſs and uſeleſs ſave only for burning. As the laborious Bee flies over a field of Flowers, ſucks Honey out of each of them, yet leaves them all as freſh and as fragrant as before it found them: So you in extracting Coeleſtial Meditations, out of your Terreſtrial Employments and Enjoyments, (which is the Sublimeſt Mellification) in ſtead of hurting or hindring them, you do verily, both advance them, and advantage, yea enrich your ſelf. Note the fifth, In a word, you may not be like the fooliſh Child, when you look on the Book of the Creature, only to behold the gawdy Pictures and Babies therein, or to gaze upon the gilded leaves, and cover there of; but you muſt mind your leſſon that every Creature doth eſpecially learn you: the Stork, Crane, and Swallow, know their Seaſons, Jer. 8. 7. the Ox knows his owner and the Aſs his Maſters Crib, Eſa. 1. 3. and will not you learn from hence to know yours?
13. As to your further improvement of the Book of nature (with 'its 3. leaves of Heaven, Earth, and Sea) I refer you to my Crown and glory of a Chriſtian. From Page 125. to 145. I now paſs from occaſional to Appointed Meditation, which is, the Souls ſetting of it's ſelf apart, ſilently and ſeriouſly to work out ſome profitable Meditations, upon ſome choſen Subject (out of its own heart) throughly, at a fit time and in a fit place; thus Iſaac went out into the field to Meditate (as above) Gen. 24. 63. That which concerns matter of knowledg, for finding out truth, doth chiefly belong to Students, Schollars, Miniſters of the Goſpel; but matters of affection for inflaming our loves to God in Chriſt, and for abaſing our ſelves to a ſelf-abhorrency, this is of Univerſal concernment, the work of every Chriſtian.
14. This bleſſed duty hath 'its beginning in the head, but 'its ending in the heart. (1.) 'Tis a pondering ſome Divine truth in your mind, until you be well acquainted with it, until you be ſeaſoned with the Savour of it, until it ſettle and take rooting in your Spirit, until it beget in you good affections, and fire your Soul in love to that truth. (2.) 'Tis like the rubbing of a Man in a Swoon, it (as it were) chaſes in the Oile of grace with a warm hand or rather, with a warm heart. (3.) 'Tis like the ſelvedge that keeps all the looſe threeds from ravelling out. (4.) 'Tis as the hammer that drives the nail of Divine truth to the very head. (5.) 'Tis as the Art of the Bee ſucking Honey out of Flowers; then in your Soul a Spiritual Deborah, (which in Hebrew ſignifies a Bee) when it gathers the ſweetneſs of many Spiritual Flowers, and then works it up in the Hive of the hidden Man of the heart. (Laſtly) Meditation doth (after a ſort) transform you into the Image of truth (as 2 Cor. 3. 18.) making truth one with you, and you one with it, and turning all you hear and Read into Juice and blood by a kindly digeſtion.
15 That you may manage this Meditation the better, and make work of your work; you muſt conſider there be three main ſteps herein, to wit, 1. Ingreſs. 2 Progreſs. 3. Egreſs: the firſt ſtep is the hardeſt, (as is ſhewn above, Paragraph. 5. 6. 7.) therefore take thoſe two grand Rules of Direction about your Ingreſs. (1. Your heart muſt be prepared. (2.) your ſubject muſt be profitable: as to the firſt you muſt pray your heart into a Meditating frame, a praying heart is the beſt Meditating heart; and a Meditating heart is the beſt praying heart, thoſe two twin duties (like the City buildings ſhore up and ſuccour each the other. It is ſaid of Gerſom, that he hath ſometimes ſpent four houres in baniſhing bad thoughts, and in working up his heart into Tune for this Angelical duty. You may not begin this duty with a Raw and a cold (but always with a warm) heart: 'Tis a Rule in Phyſick; [Medicandum eſt cum coctis, non cum crudis,] Your thoughts will be Raw, till they be boiled in a warm heart, Pſal. 45. 1. And raw Meditations have no healing Vertue in them to a Sin-Sick-Soul.
16. When you have (through Divine aſſiſtance) prepared (in ſome meaſure) your heart; then ſecondly, make choice of ſome profiting Subject, ſuch as may edify your Soul: you muſt not come to the buſh (which the Lord is in the midſt of) with your ſhoes of Worldly-mindedneſs upon you. Exod. 3. 5. When you go up to Mount-Moriah with your offering you muſt (with Holy Abraham) leave the Servants and the Aſs at the foot of the Hill, Gen. 22. 5. When you are (with Moſes) to aſcend this Mount of Meditation] the Law is peremptory, [the beaſt that touches the Mount ſhall ſurely die.] Exod. 19. 12, 13. you muſt be better then a beaſt, and more then a Man, yea you had need be an Angel for this Angelical work.
17 At your Ingreſs (or entrance) into this duty, you will find earthly thoughts to proffer themſelves, and preſs upon you with Importunity, but Heavenly thoughts muſt with Importunity be ſued for and ſought after. When you would think of Heaven and Heavenly things then will you thoughts of Earthly things lay Ambuſhments in your way, and Intercept you: thoſe Birds, that have their Wings daubed with Bird-lime, cannot Flie, much leſs mount up towards Heaven: you may not be like Martha, who was cumbred about many things, but (with Mary) you muſt chuſe the better part for the Subject of your Meditation: you may not be as the (Scarabeus or) Horſe flie, that paſſes over a whole field of Flowers, and at laſt lights upon ſome filthy dung: you muſt rather be [a Deborah] a Divine Bee (as above) that flies over the dung with abhorrency, and fixes upon the moſt fragrant Flowers, or as the Noble Hawk in her flight, that paſſeth over Crows and Jack-daws (as unworthy of her purſuit) and falls upon Birds of better prey.
18. If yet worldly thoughts hinder your entrance upon your work, you muſt pray them away as Abraham did the fowles that trouble him in his Sacrifice, Gen. 15. 11. And though they be thoughts, that are needful enough (as how to care for your Family) at another time, yet muſt you then ſay to them as Huſhai ſaid of the Counſel of Achitophel, 'tis not good at this time, 2 Sam. 17. 7. Family-cares have their proper Seaſon, but at this time they are unſeaſonable: Suppoſe yet further that ſeveral good thoughts do come together into your mind at once, know that this may hinder your entrance (through the wiles of Satan) alſo, as when a great many people crowd in at a door all at once, they all Stick faſt and none can enter; In this caſe you muſt ſingle out from the reſt, your ſelected Subject that it may paſs alone, without crowding, and reſerve the reſt to come ſingly on in their proper place and Seaſon.
19. Your ſelected Subject muſt be either ſomething concerning God, or ſomething concerning your ſelf: Firſt concerning God, either his works or his word. 1. Meditate on the works of God, not only on ſuch as are common to the World (ſuch as Creation and providence be) but alſo on ſuch as are proper and peculiar to his Church and Children. We have thought on thy loving kindneſs, (ſaith the Church) Pſal. 48. 9. (we have ſilently muſed. Hebr.) it being better admired then expreſſed. So muſt you muſe on Gods love to your Soul, (1.) on his electing love, O think with your Self, ſhould not you give God a room in your heart at this time, who gave you a room in his heart before times, even from all Eternity, Eph. 3. 11. (2ly.) on his redeeming love, think then how God beſtows Chriſt (the beſt of all things) even on you the worſt of all things) for you know more evil to your ſelf, then to all the World beſide: think alſo, O this ſurpaſſing love of God in beſtowing a Chriſt on you, and not on others, that (for ought you know) better deſerved him, and (poſſibly) might have made a better Improvement of him. Joh. 14. 22.
20. And thirdly Meditate upon Sanctifying love, O wonderful condeſcenſion that ever the Spirit of Holineſs, ſhould vouchſafe to dwell in ſuch a dirty dog-hole as your defiled Soul, and that an Houſe of unclean Spirits, (it may be, a whole Legion of them, for as Luther ſaith, tot doemonia, quot crimina, So many Sins, ſo many Devils.) Should ever become the Temple of the Holy Ghoſt; And thus may you Meditate alſo upon Juſtifying love. Fourthly, which is ſuch an Act of Divine grace, as is equally vouchſafed to the weakeſt (if true) as to the ſtrongeſt Saint, to poor you (if a Chriſtian in truth) as well as to great Paul or to the bleſſed Virgin: and eternity ſhall not add to the matter of it, though perhaps it may to the manner of it. Fifthly, upon Adopting-love, which makes Sons and Daughters of Children of the Devil, as well as of wrath, and gives a leaſe of the beſt Inheritance, not only for three lives, yea not only for a thouſand years, but for eternity, even for ever and ever.
21. Laſtly upon glorifying-love, whereof indeed you are not Capable, in this life. Peter got but a glimpſe of it at Chriſts transfiguration, and he was plainly intoxicated with it, ſo that he wiſt not what he ſaid, Matth. 17. 5. &c. O admire, that you (a worthleſs worm and wretch) ſhould hereby become not only, [foreign] like Angels, Matth. 22. 30. but even advanced above Angels, for glorifyed Saints are Sons of the Kingdom, when glorious Angels ſtand by, as ſervants. In a word, all theſe love-tokens are ſuch tranſcendent priviledges, that they can never be enough thought on and admired; no, though you ſhould think upon nothing elſe, and that ſo long as your life ſhall laſt, yea though you ſhould live as long as the World ſhall laſt; and therefore God hath appointed an Eternity, in a better World, where you ſhall have no other Employment, but to ponder them and to praiſe God for them; Singing Hallelujahs to him that ſits upon the Throne for evermore.
22. As you muſt thus Meditate on Gods works, ſo ſecondly upon his word; whether precepts, or preſidents, or promiſes, or Ordinances thereof: all which have ſweet Honey in them, to the Divine Bee: Your ſecond Subject is concerning your ſelf, as David did when he Eat in his Pallace. 2 Sam. 7. 14. Saying with an humble heart (Lord what am I?) Not, what am I not? As Nebuchadnozzar did, with an haughty Spirit, as he ſat in his palace, Dan. 4. 29, 30. Humble David who had neither an haughty heart, nor a lofty Eye, Pſal. 131. 1, 2. hath exceeding high thoughts of God, and exceeding low thoughts of himſelf, he cannot name any thing bad enough to compare himſelf unto; in his (Lord what am I? he ſaith not, Lord, what a great Monarch am I? Or what a great Man am I? But he ſaith I am a worm and no Man, Pſal. 22. 6. I am a dead-dog, or a Flea, 1 Sam. 24. 14. Lord what am I? O Imitate this Holy David, as you ſit in your Houſe! I am the leaſt of Saints and greateſt of Sinners. Eph. 3. 8. 1 Tim. 1. 15. But take heed of Nebuchadnezzers ſelf admiration, who Trumpets out his own glory when none asked him the Queſtion; as if he had done all (whereas Babylon was built above a thouſand years before he was born) and God that builds all Cities. Pſal. 127. 1. had done nothing, God is not in all his thoughts, Pſal. 10. 4. he exalts ſelf and excludes God.
23. Your ſecond ſtep herein is progreſs, which is more eaſy then the firſt. As a Bird hath the greateſt lift, when ſhe riſes up from off the Earth, but when once got upon the Wing, then ſhe mounts up aloft, not only without much ſtraining difficulty, but with much ſporting complacency; then doth ſhe ſing out her Melodious note throughly, ſo long as ſhe liſteth and liketh, as (likewiſe) a Ship hath always the moſt difficulty to hale out of Harbour (where many times ſhe ſticketh faſt in the Mud) but if once got under Sail and a freſh gale of wind ſitting right for her, O how ſhe ſports in the waters (as the Bird doth in the Air) and goes on gallantly towards her deſired Haven; yea even in a ſtormy and tempeſtuous Sea, let her have but Sea-room enough, and then ſhe feares not to be driven by the ſtorm, either upon Rocks or Quick-Sands: as 'tis thus with Birds, Ships ſo with Bells, 'tis hard to get them up; when once raiſed then rung with eaſe and delight, juſt ſo it is with your Soul in this Divine work, all your difficulty is to get up from the low Earth upon the wing (with the Bird of the Air) and to get out of the muddy harbour (with the Ship of the Sea) under Sail, if once ſet a float and forward bound under a freſh gale of the Spirit of grace; O how merrily do you mount upwards (with the Bird) and how gallantly do you go endways towards the Cape of good hope (with the Ship) ſo that an entrance is adminiſtred unto you abundantly into the Heavenly Kingdom, 2 Pet. 1. 11. as it were, with Colours flying, Drums beating, Trumpets Sounding, yea with top and top Gallant entring into your Maſters joy, Matth. 25. 21, 32.
24. For furthering your Progreſs, take theſe ſhort directions. 1. Direct. when you have turn'd (what you ſhould not think on) out of doors (as Sarah did Hagar) and taken in what is neceſſary, expedient and profitable for you to Meditate upon, then in Gods ſtrength, Pſal. 71. 16. you muſt view your Subject round about and obſerve all it's circumſtances as well as it's ſubſtance; thus the Pſalmiſt counſels you (that you may think the better upon the loving-kindneſs of God in the midſt of the Temple) to walk round about Sion; and tell the Towers of it, and mark well her bulwarks, yea conſider her Palaces, &c. Pſal. 48. 9, 12, 13. Until you fully and diſtinctly know all. 2. Direct. Then you muſt dwell upon it with your doubled and redoubled thoughts, and fix your Meditation, pondering it in your mind; until it have a kindly influence upon your affections, until it become a Rooted and Engrafted conſideration: Mountains are barren, becauſe the Rain of Heaven run's off from them; but valleys are fruitful, becauſe it reſteth there, the Wolf greedily ſwallows his meat (hair and all) ſo all goes from him into excrements, he preſently voids all, ſo makes all void and never fatteneth. 3. Direct. Retain therefore your Subject and duty till you find ſomething of God in it, dropping down upon your heart, till you find Elijahs God in Elijahs mantle working wonders for you. 2 King. 2. 14. Let neither go without advantage. 4. Direct. When you have found God (in your Subject and duty) retain him ſome while, as Abraham did the Lord Chriſt. Gen. 18. 3, 4, 5. ſaying, paſs not away I pray thee from thy Servant, but reſt with me for a while, &c. O then are you an happy Son or Daughter of Abraham, when you can thus engage the Lords ſtay with you in this Divine duty. 5. Direct. Forget not to retain your own ſlippery heart, 'twil linger as Lot in Sodom. If the Lord of Angels help you not. Gen. 19 16. be oft crying; O quicken this loitering heart, Pſal. 119. 37. and O unite this treacherous heart. Pſal. 86. 11.
25. Your third ſtep is Egreſs; when you have (through grace) brought your Divine duty to ſome profitable Iſſue, then (1.) take down your Soul by degrees, and not all on the ſudden: 'tis a dead Bird that falls down like a ſtone without hovering upon the wing, as the living ones do: as nature cannot endure any ſudden alteration, ſo nor grace (Deus & Natura non faciunt ſaltum) God and Nature make no leaps. (2.) Direct. When down, review your whole perambulation; wherein you have been enlarged, be thankful and wherein you have been ſtraitned, be humbled, (3.) Direct. Take heed of the cold Air of Tentation, when warm'd by this work. The ſweating labourer (ſometimes) ſits down over haſtily, catches cold, and dies of a Conſumption; be walking gently in muſing ſtill, that this befal not you.