Chapter XII: Part 12

§ 20. (1.) Get thy heart as clear from the world as thou canst. Wholly lay by the thoughts of thy business, troubles, enjoyments, and every thing that may take up any room in thy soul. Get it as empty as thou possibly canst, that it may be the more capable of being filled with God. If thou couldst perform some outward duty with a piece of thy heart, while the other is absent, yet this duty above all I am sure thou canst not. When thou shalt go into the mount of contemplation, thou wilt be like the covetous man at the heap of gold, who, when he might take as much as he could, lamented that he was able to carry no more; so thou wilt find as much of God and glory as thy narrow heart is able to contain, and almost nothing to hinder thy full possession, but the incapacity of thy own spirit. Then thou wilt think, "O that this understanding, and these affections, could contain more! It is more my unfitness than any thing else, that even this place is not my heaven. _God is in this place and I know it not._ This _mount is full of chariots of fire_, but mine eyes are shut, and I cannot see them, O the words of love Christ hath to speak, and wonders of love he hath to shew, but I cannot bear them yet! Heaven is ready for me, but my heart is unready for heaven." Therefore, reader, seeing thy enjoyment of God in this contemplation much depends on the capacity and disposition of thy heart, seek him here, if ever, with all thy soul. Thrust not Christ into _the stable, and the manger_, as if thou hadst better guests for the chief rooms. Say to all thy worldly business and thoughts, as Christ to his disciples, _Sit ye here, while I go and pray yonder_. Or as Abraham to his servants, when he went to offer Isaac, _Abide ye here, and I will go yonder and worship, and come again to you_. Even as _the priests thrust king Uzziah out of the temple_, where he presumed _to burn incense_, when they saw _the leprosy_ upon him; so do thou thrust those thoughts from the temple of thy heart, which have the badge of God's prohibition upon them.

§ 21. (2.) Be sure to set upon this work with the greatest solemnity of heart and mind. There is no trifling in holy things. _God will be sanctified in them that come nigh him._[362] These spiritual, excellent, soul-raising duties, are if well used, most profitable; but when used unfaithfully, most dangerous. Labor therefore to have the deepest apprehensions of the presence of God, and his incomprehensible greatness. If queen Esther must not draw near, till _the king hold out the sceptre_; think, then, with what reverence thou shouldst approach Him, who made the worlds with the word of his mouth, who upholds the earth as in the palm of his hand, who keeps the sun, moon, and stars in their courses, and who sets bounds to the raging sea. Thou art going to converse with Him, before whom the earth will quake, and Devils do tremble, and at whose bar thou and all the world must shortly stand, and be finally judged. O think! "I shall then have lively apprehensions of His Majesty. My drowsy spirits will then be awakened, and my irreverence be laid aside; and why should I not now be roused with the sense of his greatness, and the dread of his name possess my soul?" Labor also to apprehend the greatness of the work which thou attemptest, and to be deeply sensible both of its importance and excellency. If thou wast pleading for thy life at the bar of an earthly judge, thou wouldst be serious; and yet that would be a trifle to this. If thou wast engaged in such a work as David against Goliath, on which the welfare of a kingdom depended; in itself considered, it were nothing to this. Suppose thou wast going to such a _wrestling_ as Jacob's, or to see the sight which the _three disciples saw in the mount_; how seriously, how reverently, wouldst thou both approach and behold! If but an angel from heaven should appoint to meet thee, at the same time and place of thy contemplations; with what dread wouldst thou be filled? Consider then, with what a spirit thou shouldst meet the Lord, and with what seriousness and awe thou shouldst daily converse with him. Consider also the blessed issue of the work, if it succeed: it will be thy admission into the presence of God, and the beginning of thy eternal glory on earth; a means to make thee live above the rate of other men, and fix thee in the next room to the angels themselves, that thou mayest both live and die joyfully. The prize being so great, thy preparations should be answerable. There is none on earth live such a life of joy and blessedness, as those that are acquainted with this heavenly conversation. The joys of all other men are but like a child's play, a fool's laughter, or a sick man's dream of health. He that trades for heaven is the only gainer, and he that neglects it is the only loser. How seriously, therefore, should this work be done?

[Footnote 362] Leviticus x, 3.

CHAP. XIV.

What use heavenly contemplation makes of consideration, affections, soliloquy, and prayer.

§ 1. The reader is invited to engage in heavenly contemplation; § 2. And to that end is, (I.) Directed in the use of consideration; § 3-8. The great influence of which over the heart is represented in several instances: § 9. Then (II.) it is shewn how heavenly contemplation is promoted by the affections; particularly, § 10-12. (1.) By Love; § 13. (2.) Desire; § 14. (3.) Hope; § 15. (4.) Courage or Boldness; § 16-18. and (5.) Joy. § 19. A caution is added concerning this exercise of the affections. § 20-22. (III.) The chapter concludes with some account of the usefulness of soliloquy and prayer, in heavenly contemplation.

§ 1. Having set thy heart in tune, we now come to the music itself. Having got an appetite, now approach to the feast, and delight thy soul, _as with marrow and fatness. Come, for all things are now ready._ Heaven, and Christ, and _the exceeding weight of glory_, are before you. Do not make light of this invitation, nor _begin to make excuses_; whatever thou art, rich or poor, though in alms-houses and hospitals, though in _highways and hedges_, my commission is, if possible, to _compel you to come in_; and _blessed is he that shall eat bread in the kingdom of God!_ The _manna_ lieth about your tents, walk out, gather it up, take it home, and feed upon it. In order to this, I am only to direct you—how to use your consideration,—and affections,—your soliloquy,—and prayer.

§ 2. (I.) Consideration is the great instrument by which this heavenly work is carried on. This must be voluntary, and not forced. Some men consider unwillingly; so God will make the wicked _consider_ their sins, when he shall _set them in order before their eyes_,[363] so shall the damned consider of the excellency of Christ, whom they once despised, and of the eternal joys which they have foolishly lost. Great is the power which consideration hath for moving the affections, and impressing things on the heart; as will appear by the following particulars.

[Footnote 363] Psalm l, 21, 22.

§ 3. (1.) Consideration, as it were, opens the door between the head and the heart. The understanding having received truths, lays them up in the memory, and consideration conveys them from thence to the affections. What excellency would there be in much learning and knowledge, if the obstructions between the head and the heart were but opened, and the affections did but correspond to the understanding? He is usually the best scholar, whose apprehension is quick, clear, and tenacious; but he is usually the best Christian, whose apprehension is the deepest, and most affectionate, and who has the readiest passages, not so much from the ear to the brain, as from that to the heart. And though the Spirit be the principal cause; yet, on our part, this passage must be opened by consideration.

§ 4. (2.) Consideration presents to the affections those things which are most important. The most delightful object does not entertain where it is not seen, nor the most joyful news affect him that does not hear it; but consideration presents to our view those things which were as absent, and brings them to the eye and ear of the soul. Are not Christ and glory affecting objects? Would they not work wonders upon the soul, if they were but clearly discovered, and our apprehensions of them were in some measure answerable to their worth? It is consideration that presents them to us: This is the Christian's perspective, by which he can see from earth to heaven.

§ 5. (3.) Consideration also presents the most important things in the most affecting way. Consideration reasons the case with a man's own heart. When a believer would reason his heart to heavenly contemplation, how many arguments offer themselves from God and Christ, from each of the Divine perfections, from our former and present state, from promises, from present sufferings and enjoyments, from hell and heaven? Every thing offers itself to promote our joy, and consideration is the hand to draw them all out: it adds one reason to another, till the scales turn: This it does, when persuading to joy, till it hath silenced all your distrust and sorrows, and your cause for rejoicing lies plain before you. If another's reasoning is powerful with us, though we are not certain whether he intends to inform, or deceive us; how much more should our own reasoning prevail with us, when we are so well acquainted with our own intentions? Nay, how much more should God's reasoning work upon us, which we are sure cannot deceive, or be deceived? Now consideration is but the reading over, and repeating God's reasons to our hearts. As the prodigal had many and strong reasons to plead with himself, why he should return to his _father's house_; so have we to plead with our affections, to persuade them to our Father's everlasting mansions.

§ 6. (4.) Consideration exalts reason to its just authority. It helps to deliver it from its captivity to the senses, and sets it again on the throne of the soul. When reason is silent, it is usually subject; for when it is asleep, the senses domineer. But consideration awakens our reason, till, like Sampson, it rouses up itself, and breaks the bonds of sensuality, and bears down the delusions of the flesh. What strength can the lion exert while asleep? What is a king, when deposed from his throne, more than another man? Spiritual reason, excited by meditation, and not fancy or fleshly sense, must judge of heavenly joys. Consideration exalts the objects of faith, and comparatively disgraces the objects of sense. The most inconsiderate men are the most sensual. It is too easy and common to sin against knowledge; but against sober, strong, persevering consideration, men seldom offend.

§ 7. (5.) Consideration makes reason strong and active. Before, it was as a standing water, but now as a stream, which violently bears down all before it. Before, it was as the stones in the brook, but now like that out of David's sling, which smites the Goliath of our unbelief in the forehead. As wicked men continue wicked, because they bring not reason into action and exercise; so godly men are uncomfortable, because they let their reason and faith lie asleep, and do not stir them up to action by this work of meditation. What fears, sorrows, and joys, will our very dreams excite? How much more then would serious meditation affect us?

§ 8. (6.) Consideration can continue and persevere in this rational employment. Meditation holds reason and faith to their work, and blows the fire till it thoroughly burns. To run a few steps will not get a man heat, but walking an hour may; and though a sudden, occasional thought of heaven will not raise our affections to any spiritual heat, yet meditation can continue our thoughts till our hearts grow warm. Thus you see the powerful tendency of consideration to produce this great elevation of the soul in heavenly contemplation.

§ 9. (II.) Let us next see how this heavenly work is promoted by the particular exercise of the affections.—It is by consideration that we first have recourse to the memory, and from thence take those heavenly doctrines, which we intend to make the subject of our meditation; such as, promises of eternal life, descriptions of the saint's glory, the resurrection, &c. &c. &c. We then present them to our judgment, that it may deliberately view them over, and take an exact survey, and determine uprightly concerning the perfection of our celestial happiness, against all the dictates of flesh and sense, and so as to magnify the Lord in our hearts, till we are filled with a holy admiration. But the principal thing is to exercise, not merely our judgment, but our faith in the truth of our everlasting rest; by which I mean, both the truth of the promises, and of our own personal interest in them, and title to them. If we did really and firmly believe, that there is such a glory, and that within a few days our eyes shall behold it, O what passions would it raise within us! What astonishing apprehensions of that life would it produce! What love, what longings, would it excite within us! O how would it actuate every affection! How it would transport us with joy, upon the least assurance of our title! Never expect to have love and joy move, when faith stands still, which must lead the way. Therefore daily exercise faith, and set before it the freeness of the promise, God's urging all to accept it. Christ's gracious disposition, all the evidences of the love of Christ, his faithfulness to his engagements, and the evidences of his love in ourselves; lay all these together, and think, whether they do not testify the good will of the Lord concerning our salvation, and may not properly be pleaded against our unbelief. Thus, when the judgment hath determined, and faith hath apprehended, the truth of our happiness, then may our meditation proceed to raise our affections, and particularly,—love,—desire,—hope,—courage or boldness,—and joy.

§ 10. (1.) Love is the first affection to be excited in heavenly contemplation. The object of it is goodness. Here, Christian, is the soul-reviving part of thy work. Go to thy memory, thy judgment, and thy faith, and from them produce the excellencies of thy rest; present these to thy affection of love, and thou wilt find thyself, as it were, in another world. Speak out, and love can hear. Do but reveal these things, and love can see. It is the brutish love of the world that is blind; Divine love is exceeding quick-sighted. Let thy faith take hold of thy heart, and shew it the sumptuous buildings of thy eternal habitation, and the glorious ornaments of thy Father's house, even the mansions Christ is preparing, and the honors of his kingdom; let thy faith lead thy heart into the presence of God, and as near as thou possibly canst, and say to it, "Behold the Ancient of Days, the Lord Jehovah, whose name is, I AM: This is he, who made all worlds with his word, who upholds the earth, who rules the nations, who disposes of all events, who subdues his foes, who controls the swelling waves of the sea, who governs the winds, and causes the sun to run its race, and the stars to know their courses: This is he, who loved thee from everlasting, formed thee in the womb, gave thee this soul, brought thee forth, shewed thee the light, and ranked thee with the chief of his earthly creatures, who endued thee with thy understanding, and beautified thee with his gifts, who maintains thy life and all its comforts, and distinguishes thee from the most miserable and vilest of men. O here is an object worthy thy love! Here shouldst thou even pour out thy soul in love! Here it is impossible for thee to love too much! This is the Lord who hath blessed thee with his benefits, _spread thy table in the sight of thine enemies, and made thy cup overflow_! This is he whom angels and saints praise, and the heavenly host for ever magnify!" Thus do thou expatiate on the praises of God, and open his excellencies to thine heart, till the holy fire of love begins to kindle in thy breast.

§ 11. If thou feelest thy love not yet burn, lead thy heart farther, and shew it the Son of the living God, whose name is, _Wonderful_, _Counsellor_, _the mighty God_, _the everlasting Father_, _the Prince of Peace_; shew it the King of saints on the throne of his glory, _the First and the Last_; _who is, and was, and is to come_; _who liveth, and was dead, and behold, he lives for evermore_; _who hath made thy peace, by the blood of his cross_, and hath prepared thee with himself an habitation of peace; His office is the great Peace-Maker; His kingdom is the kingdom of peace; His gospel is the tidings of peace; His voice to thee now is the voice of peace: Draw near and behold him. Dost thou not hear his voice? He that bid Thomas come near, and see the print of the nails, and put his finger into his wounds; He it is that calls to thee, "Come near and view the Lord thy Savior, _and be not faithless, but believing; Peace be unto thee, fear not, it is I_." Look well upon him. Dost thou not know him? It is he that brought thee up from the pit of hell, reversed the sentence of thy damnation, bore the curse which thou shouldst have born, restored thee to the blessing thou hadst forfeited, and purchased the advancement which thou must inherit for ever. And dost thou not yet know him? His hands were pierced, his head, his side, his heart were pierced, that by these marks thou mightest always know him. Dost thou not remember when he _found thee lying in thy blood, and took pity on thee, and dressed thy wounds, and brought thee home, and said unto thee, Live_? Hast thou forgotten since he wounded himself to cure thy wounds, and let out his own blood to stop thy bleeding? If thou knowest him not by the face, the voice, the hands, thou mayest know him by the heart; that soul pitying heart is his; it can be none but his: Love and compassion are its certain signatures: This is he, who chose thy life before his own; who pleads his blood before his Father, and makes continual intercession for thee. If he had not suffered, what hadst thou suffered? There was but a step between thee and hell, when he stept in, and bore the stroke. And is not here fuel enough for thy love to feed on? Doth not thy throbbing heart stop here to ease itself, and, like Joseph, _seek for a place to weep in_? Or do not the tears of thy love bedew these lines? Go on then, for the field of love is large; it will be thy eternal work to behold and love; nor needest thou want work for thy present meditation.

§ 12. How often hath thy Lord found thee, like Hagar, sitting, and weeping, and giving up thy soul for lost, and he opened to thee a well of consolation, and also opened thine eyes to see it? How often, in the posture of Elijah, desiring to die out of thy misery, and he hath spread thee a table of unexpected relief, and sent thee on his work refreshed and encouraged? How often, in the case of the prophet's servant, crying out, _Alas! what shall we do, for an host doth encompass us_; and he hath _opened thine eyes to see more for thee, than against thee_? How often, like Jonah, peevish, and weary of thy life, and he hath mildly said, _Dost thou well to be angry_ with me, or murmur against me? How often hath he set thee on _watching and praying_, repenting and believing, _and when he hath returned, hath found thee asleep_, and yet hath covered thy neglect with a mantle of love, and gently pleaded for thee, that _the spirit is willing, but the flesh is weak_. Can thy heart be cold, when thou thinkest of this? Can it contain, when thou rememberest those boundless compassions? Thus, reader, hold forth the goodness of Christ to thy heart; plead thus with thy frozen soul, till, with David, thou canst say, _My heart was hot within me; while I was musing, the fire burned._ If this will not rouse up thy love, thou hast all Christ's personal excellencies to add, all his particular mercies to thyself, all his sweet and near relations to thee, and the happiness of thy everlasting abode with him. Only follow them close to thy heart. Deal with it, as Christ did with Peter, when he thrice asked him, _Lovest thou me?_ till he was _grieved_, and answers, _Lord, thou knowest that I love thee_. So grieve and shame thy heart out of its stupidity, till thou canst truly say, "I know, and my Lord knows, that I _love_ him."

§ 13. (2.) The next affection to be exercised in heavenly contemplation, is desire. The object of it is goodness considered as absent, or not yet attained. If love be hot, desire will not be cold. Think with thyself, "What have I seen? O the incomprehensible glory! O the transcendant beauty! O blessed souls that now enjoy it! who see a thousand times more clearly, what I have seen at a distance, and through dark interposing clouds. What a difference between my state and theirs! I am sighing, and they are singing. I am offending, and they are pleasing God. I am a spectacle of pity, like a Job, or a Lazarus, but they are perfect, and without blemish. I am here entangled in the love of the world, while they are swallowed up in the love of God. They have none of my cares and fears; they weep not in secret; they languish not in sorrows; these _tears_ are _wiped away from their eyes_. O happy, a thousand times happy souls! Alas, that I must dwell in sinful flesh, when my brethren and companions dwell with God! How far out of sight and reach of their high enjoyments do I here live? What poor feeble thoughts have I of God? What cold affections toward him? How little have I of that life, that love, that joy, in which they continually live? How soon doth that little depart, and leave me in thicker darkness? Now and then a spark falls upon my heart, and while I gaze upon it, it dies, or rather my cold heart quenches it. But they have their _light in his light_, and drink continually at the spring of joys. Here we are vexing each other with quarrels, when they are of one heart and voice, and daily sound forth the hallelujahs of heaven with perfect harmony. O what a feast hath my faith beheld, and what a famine is yet in my spirit! O blessed souls! I may not, I dare not envy your happiness; I rather rejoice in my brethren's prosperity, and am glad to think of the day when I shall be admitted into your fellowship. I wish not to displace you, but to be so happy as to be with you. Why must I stay, and weep, and wait? My Lord is gone; He hath left this earth, and is entered into his glory; my brethren are gone; my friends are there; my house, my hope, my all is there. When I am so far distant from my God, wonder not _what aileth me_, if I now complain; an ignorant Micah will do so for his idol, and shall not my soul do so for the living God! Had I no hope of enjoyment, I would go hide myself in the deserts, and lie and howl in some obscure wilderness, and spend my days in fruitless wishes; but since it is the land of my promised rest, and the state I must myself be advanced to, and my soul draws near, and is almost at it, I will love and long, I will look and desire, I will be breathing, How long, Lord! how long wilt thou suffer this soul to pant and groan, and not open to him who waits, and longs to be with thee!" Thus, Christian Reader, let thy thoughts aspire, till thy soul longs, as David, _O that one would give me to drink of the wells of salvation_! And till thou canst say as he did, _I have longed for thy salvation, O Lord_![364] And as the mother and brethren of Christ, when they could not come at him because of the multitude, sent to him, saying, _Thy mother and brethren stand without, desiring to see thee_; so let thy message to him be, and he will own thee; for he hath said, _They that hear my word, and do it, are my mother, and my brethren_.[365]

[Footnote 364] Psalm cxix, 174.

[Footnote 365] Luke viii, 20, 21.

§ 14. (3.) Another affection to be exercised in heavenly contemplation, is hope. This helps to support the soul under sufferings, animates it to the greatest difficulties, gives it firmness in the most shaking trials, enlivens it in duties, and is the very spring that sets all the wheels a-going. Who would believe or strive for heaven, if it were not for the hope that he hath to obtain it? Who would pray, but for the hope to prevail with God? If your hope dies, your duties die, your endeavors die, your joys die, and your souls die. And if your hope be not in exercise, but asleep, it is next to dead. Therefore, Christian Reader, when thou art winding up thy affections to heaven, forget not to give one lift to thy hope. Think thus, and reason thus with thy own heart; "Why should I not confidently and comfortably hope, when my soul is in the hands of so compassionate a Savior? And when the kingdom is at the disposal of so bountiful a God? Did he ever discover the least backwardness to my good, or inclination to my ruin? hath he not sworn, that _he delights not in the death of him that dieth, but, rather that he should repent and live_? Have not all his dealings witnessed the same? Did he not mind me of my danger, when I never feared it, because he would have me escape it? Did he not mind me of my happiness, when I had no thoughts of it, because he would have me enjoy it? How often hath he drawn me to himself, and his Christ, when I have drawn backward? How hath his Spirit incessantly solicited my heart? And would he have done all this, if he had been willing that I should perish? Should I not hope, If an honest man had promised me something in his power? And shall I not hope, when I have the covenant and oath of God? It is true, the glory is out of sight; we have not beheld the mansions of the saints; but is not the promise of God more certain than our sight? _We_ must not be _saved_ by sight, but _by hope, and hope that is seen is not hope; for what a man seeth, why doth he yet hope for? But if we hope for that we see not, then do we with patience wait for it._[366] I have been ashamed of my hope in the arm of flesh, but _hope_ in the promise of God _maketh not ashamed_.[367] In my greatest sufferings I will say, _The Lord is my portion, therefore will I hope in him; the Lord is good unto them that wait for him, to the soul that seeketh him. It is good that a man should both hope and quietly wait for the salvation of the Lord. For the Lord will not cast off for ever. But though he cause grief, yet will he have compassion, according to the multitude of his mercies._[368] Though I languish and die, yet will I hope; for _the righteous hath hope in his death_.[369] Though I must lie down in the dust and darkness, yet there _my flesh shall rest in hope_.[370] And when my flesh hath nothing to rejoice in, yet will I _hold fast the rejoicing of the hope firm unto the end_;[371] for _the hope of the righteous shall be gladness_.[372] Indeed, If I was to satisfy Divine justice, then there had been no hope; but Christ _hath brought in a better hope, by the which we draw nigh unto God_.[373] Or, if I had to do with a feeble creature, there were small hope; for how could he raise this body from the dust, and lift me above the sun? But what is this to the Almighty Power, which made the heavens and the earth out of nothing? Cannot that power which raised Christ from the dead, raise me? and that, which hath glorified the head, glorify also the members? _Doubtless, by the blood of his covenant, God will send forth his prisoners out of the pit, wherein is no water_; therefore will I _turn to the stronghold_, as _a prisoner of hope_."[374]

[Footnote 366] Romans vii, 24, 25.

[Footnote 367] Romans v, 5.

[Footnote 368] Lamentations iii, 24-26, 31, 32.

[Footnote 369] Proverbs xiv, 32.

[Footnote 370] Psalm xvi, 9.

[Footnote 371] Hebrews iii, 6.

[Footnote 372] Proverbs x, 28.

[Footnote 373] Hebrews vii, 19.

[Footnote 374] Zechariah ix, 11, 12.

§ 15. (4.) Courage or boldness is another affection to be exercised in heavenly contemplation. It leadeth to resolution and concludeth in action. When you have raised your love, desire, and hope, go on, and think thus with yourself; "_Will God indeed dwell with men?_ And is there such a glory within the reach of hope? Why then do I not lay hold upon it? Where is the cheerful vigor of my spirit? Why do I not _gird up the loins of my mind_?[375] Why do not I set upon my enemies on every side, and valiantly break through all resistance? What should stop me, or intimidate me? Is God with me, or against me in the work? Will Christ stand by me, or will he not? _If God_ and Christ _be for me, who can be against me_[376] In the work of sin, almost all things are ready to help us, and only God and his servants are against us, yet how ill doth that work prosper in our hands? But in my course to heaven, almost all things are against me, but God is for me; and therefore how happily doth the work succeed? Do I set upon this work in my own strength, or rather in the strength of Christ my Lord? and _cannot I do all things through him that strengthens me_?[377] Was he ever foiled by an enemy? He hath indeed been assaulted, but was he ever conquered? Why then doth my flesh urge me with the difficulties of the work? Is any thing too hard for Omnipotence? May not Peter boldly walk on the sea, if Christ gives the word of command? If he begin to sink, is it from the weakness of Christ, or the smallness of his faith? Do I not well deserve to be turned into hell, if mortal threats can drive me thither? Do I not well deserve to be shut out of heaven, if I will be frighted from thence with the reproach of tongues? What if it were father, or mother, or husband, or wife, or the nearest friend I have in the world, (if they may be called friends that would draw me to damnation) should not I forsake all that would keep me from Christ? Will their friendship countervail the enmity of God, or be any comfort to my condemned soul? Shall I be yielding to the desires of men, and only harden myself against the Lord? Let them beseech me upon their knees, I will scorn to stop my course to behold them; I will shut my ears to their cries: Let them flatter, or frown; let them draw out tongues or swords against me; I am resolved in the strength of Christ to break through, and look upon them as dust: If they would entice me with preferment, even with the kingdoms of the world, I will no more regard them than the dung of the earth. O blessed rest! O glorious state! Who would sell thee for dreams and shadows? Who would be enticed or affrighted from thee? Who would not strive, and fight, and watch, and run, and that with violence, even to the last breath, in order to obtain thee? Surely none but those that know thee not, and believe not thy glory."

[Footnote 375] 1 Peter i, 13.

[Footnote 376] Romans viii, 31.

[Footnote 377] Philippians iv, 13.

§ 16. (5.) The last affection to be exercised in heavenly contemplation is joy. Love, desire, hope, and courage, all tend to raise our joy. This is so desirable to every man by nature, and so essentially necessary to constitute our happiness, that I hope, I need not say much to persuade you to any thing that would make your life delightful. Supposing you therefore already convinced, that the pleasures of the flesh are brutish and perishing, and that your solid and lasting joy must be from heaven, instead of persuading, I will proceed in directing. Reader, if thou hast managed well the former work, thou art got within sight of thy rest; thou believest the truth of it; thou art convinced of its excellency, thou art fallen in love with it; thou longest after it; thou hopest for it; and thou art resolved to venture courageously for obtaining it. But is here any work for joy in this? We delight in the good we possess; it is present good that is the object of joy; and thou wilt say, "Alas! I am yet without it." But think a little farther with thyself. Is it nothing to have a deed of gift from God? Are his infallible promises no ground of joy? Is it nothing to live in daily expectation of entering into the kingdom? Is not my assurance of being hereafter glorified, a sufficient ground for inexpressible joy? Is it not a delight to the heir of a kingdom, to think of what he must soon possess, though at present he little differ from a servant? Have we not both command, and example, for _rejoicing in hope of the glory of God_.[378]

[Footnote 378] Romans v, 2. xii, 12.

§ 17. Here, then, Reader, take thy heart once more, and carry it to the top of the highest mount; _shew it the kingdom of Christ, and the glory of it_, and say to it, "_All this will thy Lord give thee_ who hast _believed in him_, and been a _worshipper of him. It is the Father's good pleasure to give thee this kingdom._[379] Seest thou this astonishing glory which is above thee? All this is thy own inheritance. This crown is thine, these pleasures are thine; this company, this beautiful place, all are thine; because thou art Christ's, and Christ is thine; when thou wast united to him, thou hadst all these with him." Thus take thy heart into the _land of promise_; shew it the pleasant hills and fruitful vallies; shew it the clusters of grapes which thou hast gathered, to convince it that it is a blessed land, _flowing with_ better than _milk and honey_; Enter the gates of the _Holy City_, walk through the streets of the _new Jerusalem; walk about Sion, and go round about her; tell the towers thereof; mark well her bulwarks; consider her palaces; that thou mayest tell it to_ thy soul.[380] _Hath_ it not _the glory of God, and_ is not _her light like unto a stone most precious, even like a jasper stone, clear as crystal_? See the _twelve foundations of her walls, and in them the names of the twelve apostles of the Lamb. And the building of the walls of it are of jasper; and the city is pure gold, like unto clear glass; and the foundations are garnished with all manner of precious stones. And the twelve gates are twelve pearls, every several gate is of one pearl; and the street of the city is pure gold, as it were transparent glass. There is no temple in it; for the Lord God Almighty, and the Lamb are the temple of it. It hath no need of the sun, neither of the moon in it; for the glory of God doth lighten it, and the Lamb is the light thereof; and the nations of them which are saved, shall walk in the light of it. These sayings are faithful and true: And the Lord God of the holy prophets sent his angels_ and his own Son, _to shew unto his servants the things which must shortly be done_.[381] Say now to all this, "This is thy rest, O my soul! And this must be the place of thy everlasting habitation. Let all the sons of _Sion rejoice, let the daughters of Jerusalem be glad_; for _great is the Lord, and greatly to be praised in the city of our God, in the mountain of his holiness. Beautiful for situation, the joy of the whole earth is Mount Sion. God is known in her palaces for a refuge._"[382]

[Footnote 379] Luke xii, 32.

[Footnote 380] Psalm xlviii, 12, 13.

[Footnote 381] Revelation xxi, 11-24. xxii, 6.

[Footnote 382] Psalm xlviii, 11, 1-3.

§ 18. Yet proceed on. The soul that loves, ascends frequently, and runs familiarly through the streets of the _heavenly Jerusalem_, visiting the Patriarchs and prophets, saluting the apostles, and admiring the armies of martyrs: So do thou lead on thy heart as from street to street; bring it into the palace of the Great King; lead it, as it were, from chamber to chamber. Say to it; "Here must I lodge; here must I live; here must I praise; here must I love, and be beloved. I must shortly be one of this heavenly choir, and be better skilled in the music. Among this blessed company must I take up my place, my voice must join to make up the melody. My tears will then be wiped away; my groans be turned to another tune; my cottage of clay be changed to this palace; my prison-rags to these splendid robes; and my sordid flesh shall be put off, and such a sun-like spiritual body be put on: _For the former things are_ here _passed away_.[383] _Glorious things are spoken of thee, O city of God!_[384] When I look upon this glorious place, what a dunghill and dungeon, methinks is earth? O what difference betwixt a man feeble, pained, groaning, dying, rotting in the grave, and one of these triumphant, shining saints? Here shall I _drink of the river of pleasures, the streams whereof make glad the city of God_.[385] Must Israel, under the bondage of the law, _serve the Lord with joyfulness, and with gladness of heart, for the abundance of all things_.[386] Surely I shall serve him with joyfulness and gladness of heart, for the abundance of glory. Did persecuted saints _take joyfully the spoiling of their goods_?[387] And shall not I take joyfully such a full reparation of all my losses? Was it a celebrated _day wherein the Jews rested from their enemies_, because it _was turned unto them from sorrow to joy, and from mourning into a good day_?[388] What a day then will that be to my soul, whose rest and change will be unconceivably greater? _When the wise men saw the star_ that led to Christ, _they rejoiced with exceeding great joy_.[389] But I shall shortly see him, who is himself _the bright and morning star_.[390] If the disciples _departed from the sepulchre with great joy_, when they had but heard that their Lord _was risen from the dead_;[391] what will be my joy, when I see him reigning in glory, and myself raised to a blessed communion with him? Then shall I indeed have _beauty for ashes, the oil of joy for mourning, and the garment of praise for the spirit of heaviness_; and _Sion_ shall be _made an eternal excellency, a joy of many generations_.[392] Why then do I not rise from the dust, and cease my complaints? Why do I not trample on vain delights, and feed on the foreseen delights of glory? Why is not my life a continual joy, and the savor of heaven perpetually upon my spirit?"

[Footnote 383] Revelation xxi, 4.

[Footnote 384] Psalm lxxxvii, 3.

[Footnote 385] Psalm xxxvi, 8. xlvi, 4.

[Footnote 386] Deuteronomy xxviii, 47.

[Footnote 387] Hebrews x, 34.

[Footnote 388] Esther ix, 22.

[Footnote 389] Matthew ii, 10.

[Footnote 390] Revelation, xxii, 16.

[Footnote 391] Matthew xxviii, 7, 8.

[Footnote 392] Isaiah lxi, 3. lx, 15.

§ 19. Let me here observe, that there is no necessity to exercise these affections, either exactly in this order, or all at one time. Sometimes one of thy affections may need more exciting, or may be more lively than the rest; or, if thy time be short, one may be exercised one day, and another upon the next; all which must be left to thy prudence to determine. Thou hast also an opportunity, if inclined to make use of it, to exercise opposite and more mixed affections; such as—hatred of sin, which would deprive thy soul of these immortal joys;—godly fear, lest thou shouldst abuse thy mercy;—godly shame and grief, for having abused it;—unfeigned repentance;—self-indignation;—jealousy over thy heart;—and pity for those who are in danger of losing these immortal joys.

§ 20. (III.) We are also to take notice, how heavenly contemplation is promoted by soliloquy and prayer. Though consideration be the chief instrument in this work, yet, by itself, it is not so likely to affect the heart. In this respect contemplation is like preaching, where the mere explaining of truths and duties is seldom attended with such success, as the lively application of them to the conscience; and especially when a Divine blessing is earnestly sought to accompany such application.

§ 21. (1.) By soliloquy, or a pleading the case with thyself, thou must in thy meditation quicken thy own heart. Enter into a serious debate with it. Plead with it in the most moving and affecting language, and urge it with the most powerful and weighty arguments. It is what holy men of God have practised in all ages. Thus David, _Why art thou cast down, O my soul! And why art thou disquieted within me? Hope thou in God, for I shall yet praise him, who is the health of my countenance, and my God._[393] And again, _Bless the Lord, O my soul! and all that is within me, bless his holy name. Bless the Lord, O my soul! and forget not all his benefits_,[394] &c. This soliloquy is to be made use of according to the several affections of the soul, and according to its several necessities. It is a preaching to one's self: For as every good master or father of a family is a good preacher to his own family; so every good Christian is a good preacher to his own soul. Therefore the very same method which a minister should use in his preaching to others, every Christian, should endeavor after in speaking to himself. Observe the matter and manner of the most heart-affecting minister; let him be as a pattern for your imitation; and the same way that he takes with the hearts of his people, do thou also take with thy own heart. Do this in thy heavenly contemplation; explain to thyself the things on which thou dost meditate; confirm thy faith in them from Scripture; and then apply them to thyself, according to their nature, and thy own necessity. There is no need to object against this, from a sense of thy own inability. Doth not God command thee to _teach the Scriptures diligently unto thy children, and talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up_?[395] And if thou must have some ability to teach thy children, much more to teach thyself; and if thou canst talk of Divine things to others, why not also to thine own heart?

[Footnote 393] Psalm xliii, 11.

[Footnote 394] Psalm ciii, 1-5.

[Footnote 395] Deuteronomy vi, 7.

§ 22. (2.) Heavenly contemplation is also promoted, by speaking to God in prayer; as well as by speaking to ourselves in soliloquy. Ejaculatory prayer may very properly be intermixed with meditation, as a part of the duty. How often do we find David, in the same Psalm, sometimes pleading with his soul, and sometimes with God? The apostle bids us _speak to ourselves in psalms, and hymns, and spiritual songs_;[396] and no doubt we may also speak to God in them. This keeps the soul sensible of the Divine presence, and tends greatly to quicken and raise it. As God is the highest object of our thoughts, so our viewing of him, speaking to him, and pleading with him, more elevates the soul, and excites the affections, than any other part of meditation. Though we remain unaffected, while we plead the case with ourselves; yet, when we turn our speech to God, it may strike us with awe; and the holiness and majesty of Him whom we speak to, may cause both the matter and words to pierce the deeper. When we read, that _Isaac went out to meditate in the field_, the margin says, _to pray_; for the Hebrew word signifies both. Thus in our meditations, to intermix soliloquy and prayer; sometimes speaking to our own hearts, and sometimes to God, is, I apprehend, the highest step we can advance to in this heavenly work. Nor should we imagine, it will be as well to take up with prayer alone, and lay aside meditation. For they are distinct duties, and must both of them be performed. We need one as well as the other, and therefore shall wrong ourselves by neglecting either. Besides the mixture of them, like music, will be more engaging; as the one serves to put life into the other. And our speaking to ourselves in meditation, should go before our speaking to God in prayer. For want of attending to this due order, men speak to God with far less reverence and affection than they would speak to an angel, if he should appear to them; or to a judge, if they were speaking for their lives. Speaking to the God of heaven in prayer, is a weightier duty than most are aware of.

[Footnote 396] Ephesians v, 19.

CHAP. XV.

Heavenly contemplation assisted by sensible objects, and guarded against a treacherous heart.

§ 1. As it is difficult to maintain a lively impression of heavenly things, therefore, § 2. (I.) Heavenly contemplation may be assisted by sensible objects; § 3. (1.) If we draw strong suppositions from sense; and, § 4-11. (2.) If we compare the objects of sense with the objects of faith, several instances of which are produced. § 12. (II.) Heavenly contemplation may also be guarded against a treacherous heart, by considering, § 13, 14. (1.) The great backwardness of the heart to this duty; § 15. (2.) Its trifling in it; § 16. (3.) Its wandering from it; and, § 17. (4.) Its too abruptly putting an end to it.

§ 1. The most difficult part of heavenly contemplation, is to maintain a lively sense of heavenly things upon our hearts. It is easier, merely to think of heaven a whole day, than to be lively and affectionate in those thoughts a quarter of an hour. Faith is imperfect, for we are renewed but in part; and goes against a world of resistance; and, being supernatural, is prone to decline and languish, unless it be continually excited. Sense is strong, according to the strength of the flesh; and being natural, continues while nature continues. The objects of faith are far off; but those of sense are nigh. We must go as far as heaven for our joys. To rejoice in what we never saw, nor ever knew the man that did see, and this upon a mere promise in the Bible; is not so easy, as to rejoice in what we see and possess. It must therefore be a point of spiritual prudence, to call in sense to the assistance of faith. It will be a good work, if we can make friends of these usual enemies, and make them instruments for raising us to God, which are so often the means of drawing us from him. Why hath God given us either our senses, or their common objects, if they might not be serviceable to his praise? Why doth the Holy Spirit describe the glory of the New Jerusalem, in expressions that are grateful to the flesh? Is it that we might think heaven to be made of gold and pearl? or that saints and angels eat and drink? No, but to help us to conceive of them as we are able, and to use these borrowed phrases as a glass, in which we must see the things themselves imperfectly represented, till we come to an immediate and perfect sight. And besides shewing how heavenly contemplation may be assisted by sensible objects,—this chapter will also shew how it may be preserved from a wandering heart.

§ 2. (I.) In order that heavenly contemplation may be assisted by sensible objects, let me only advise—to draw strong suppositions from sense,—and to compare the objects of sense with objects of faith.