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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 plaything, 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!

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 shown 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 or 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 considerationand 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;(n) 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.

3. (1) Consideration, as it were, opens the door between the head and the heart. The understanding hav ing received truths, lays them up in the memory, and consideration conveys them from thence to the affec tions. 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 affection ate, 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 ap prehensions 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 impor tant things in the most affecting way. Consideration reasons the case with a man's own heart. When a be

(n) Psalm 1. 21, 22.

liever 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 scale turn. This it does when persuading to joy, till it hath silenced all our 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 mansion.

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§ 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 Samson, 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 most sensual. It is too easy and common to sin against knowledge; but against sober, strong, persevering consideration, men seldom offend.

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§ 7. (5) Consideration makes reason strong and active. Before it was as 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 act and exercise; so godly men are uncomfortable, because they let their reason and faith lie asleep, and do no 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 saints' glory, the resurrection, &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 longing, would it excite within us! O how it would 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 show 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 honours 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 the worlds with his word, who upholds the earth, who rules the nations, who disposes of all events, who subdues his foes, who con

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