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sleep? remember the inconceivable refreshment | praise to God continually, that is, the fruit of our with Christ. Dost thou hear any good news? lips, giving thanks to his name.' Had not David remember what glad tidings it will be, to hear a most heavenly spirit, who was so much in this the trump of God, and the applauding sentence heavenly work? Doth it not sometimes raise our of Christ. Art thou delighted with the society hearts, when we only read the song of Moses, of the saints? remember what the perfect society and the psalms of David? How much more in heaven will be. Is God communicating him- would it raise and refresh us, to be skilful and self to thy spirit? remember the time of thy frequent in the work ourselves! O the madness highest advancement, when both thy communion of youth, that lay out their vigour of body and and joy shall be full. Dost thou hear the raging mind upon vain delights and fleshly lusts, which noise of the wicked, and the confusions of the is so unfit for the noblest work of man! And O world? think of the blessed harmony in heaven. the sinful felly of many of the saints, who drench Dost thou hear the tempest of war? remember their spirits in continual sadness, and waste their the day, when thou shalt be in perfect peace, days in complaints and groans, and so make under the wings of the Prince of peace for ever. themselves, both in body and mind, unfit for this Thus, every condition, and creature, affords us sweet and heavenly work! Instead of joining advantages for a heavenly life, if we had but with the people of God in his praises, they are hearts to improve them. questioning their worthiness, and studying their miseries, and so rob God of his glory, and themselves of their consolation. But the greatest destroyer of our comfort in this duty, is our taking up with the tune and melody, and suffering the heart to be idle, which ought to perform the principal part of the work, and use the melody to revive and exhilarate itself.

17. (7.) Be much in the angelical work of praise. The more heavenly the employment, the more it will make the Spirit heavenly. Praising God is the work of angels and saints in heaven, and will be our own everlasting work; and if we were more in it now, we should be liker to what we shall be then. As desire, faith, and hope, are of shorter continuance than love and joy; so also preaching, prayer, and sacraments, and all means for expressing and confirming our faith and hope, shall cease, when our triumphant expressions of love and joy shall abide for ever. The liveliest emblem of heaven that I know upon earth is, when the people of God, in the deep sense of his excellency and bounty, from hearts abounding with love and joy, join together both in heart and voice, in the cheerful and melodious singing of his praises. These delights, like the testimony of the Spirit, witness themselves to be of God, and bring the evidence of their heavenly parentage along with them.

18. Little do we know how we wrong ourselves by shutting out of our prayers the praises of God, or allowing them so narrow a room as we usually do, while we are copious enough in our confessions and petitions. Reader, I entreat thee, remember this, let praises have a larger room in thy duties; keep matter ready at hand to feed thy praise, as well as matter for confession and petition. To this end, study the excellencies and goodness of the Lord, as frequently as thy own wants and unworthiness; the mercies thou hast received, and those which are promised, as often as the sins thou hast committed. Praise is comely for the upright. Whoso offereth praise, glorifieth God. Praise ye the Lord, for the Lord is good; sing praises unto his name, for it is pleasant. Let us offer the sacrifice of

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19. (8.) Ever keep thy soul possessed with believing thoughts of the infinite love of God. Love is the attractive of love. Few so vile, but will love those that love them. No doubt it is the death of our heavenly life to have hard thoughts of God, to conceive of him as one that would rather condemn than save us. This is to put the blessed God into the similitude of Satan. When our ignorance and unbelief have drawn the most deformed picture of God in our imaginations, then we complain that we cannot love him, nor delight in him. This is the case of many thousand Christians. Alas, that we should thus blaspheme God, and blast our own joys! Scripture assures us, that God is love; that fury is not in him; that he hath no pleasure in the death of the wicked, but that the wicked turn from his way and live.' Much more hath he testified his love to his chosen, and his full resolution effectually to save them. O that we could always think of God as we do of a friend; as of one that unfeignedly loves us, even more than we do ourselves; whose very heart is set upon us to do us good, and hath therefore provided for us an everlasting dwelling with himself! it would not then be so hard to have our hearts ever with him! Where we love most heartily, we shall think most sweetly and most freely. I fear most Christians think higher of the love of a hearty friend, than of the love of God; and what wonder then if they love their friends bet

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ter than God, and trust them more confidently than God, and had rather live with them than with God.

enmity against God, for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God. 20. (9.) Carefully observe and cherish the Therefore, brethren, we are debtors, not to the motions of the Spirit of God. If ever thy soul flesh, to live after the flesh. For if ye live after get above this earth, and get acquainted with the flesh, ye shall die; but if ye through the this heavenly life, the Spirit of God must be to Spirit do mortify the deeds of the body, ye shall thee as the chariot to Elijah; yea, the very liv-live.' There are a few, who much hinder their ing principle by which thou must move and heavenly joy, by denying the body its necessarascend. O then, grieve not thy guide, quenchies, and so making it unable to serve them: if not thy life, knock not off thy chariot wheels! You little think how much the life of all your graces, and the happiness of your souls, depend upon your ready and cordial obedience to the Spirit. When the Spirit urges thee to secret prayer, or forbids thee thy known transgressions; or points out to thee the way in which thou shouldst go; and thou wilt not regard, no wonder if heaven and thy soul be strange. If thou wilt not follow the Spirit, while it would draw thee to Christ and thy duty; how should it lead thee THE NATURE OF HEAVENLY CONTEMPLATION, WITH to heaven, and bring thy heart into the presence of God? What supernatural help, what bold Sect. 1. The duty of heavenly contemplation is recommended to the

access, shall the soul find in its approaches to the Almighty, that constantly obeys the Spirit? And how backward, how dull, how ashamed, will he be in these addresses, who hath often broken away from the Spirit that would have guided him? Christian Reader, dost thou not feel sometimes a strong impression to retire from the world, and draw near to God? Do not disobey, but take the offer, and hoist up thy sails while this blessed gale may be had. The more of the Spirit we resist, the deeper will it wound; and the more we obey, the speedier will be our pace.

21. (10.) I advise thee, as a further help to this heavenly life, not to neglect the due care of thy bodily health. Thy body is a useful servant, if thou give it its due, and no more than its due; but it is a most devouring tyrant, if thou suffer it to have what it unreasonably desires; and it is as a blunted knife, if thou unjustly deny it what is necessary to its support. When we consider, how frequently men offend in both extremes, and how few use their bodies aright, we cannot wonder if they be much hindered in their converse with heaven. Most men are slaves to their appetites, and can scarcely deny any thing to the flesh, and are therefore willingly carried by it to their sports, or profits, or vain companions, when they should raise their minds to God and heaven. As you love your souls, make not provisions for the flesh, to fulfil the lusts thereof;' but remember, to be carnally minded, is death; because the carnal mind is

such wronged their flesh only, it would be no great matter; but they wrong their souls also; as he that spoils the house, injures the inhabitants. When the body is sick, and the spirits languish, how heavily do we move in the thoughts and joys of heaven!

CHAPTER XIII.

THE TIME, PLACE, AND Temper, fittest for it.

Reader, 2. and defined. 3-6. (I.) The definition is illustrated. 7. (II.) The time fittest for it is represented, as, 8. (1.) stated; 9-12 (2.) frequent; 13. and (3.) seasonable every day, particularly every Lord's day, 14-17. but more especially, when our hearts are warmed with a sense of divine things; or when we are afflicted or tempted; or when we are near death: 18. (III.) The fittest place for it, is the most retired: 19. (IV.) And the temper fittest for it, is, 20. (1.) when our minds are most clear of the world, 21. (2.) and most solemn and serious.

1. Once more I entreat thee, Reader, as thou makest conscience of a revealed duty, and darest not wilfully resist the Spirit; as thou valuest the high delights of a saint, and the soul-ravishing exercise of heavenly contemplation; that thou diligently study, and speedily and faithfully practise, the following directions. If, by this means, thou dost not find an increase of all thy graces, and dost not grow beyond the stature of common Christians, and art not made more serviceable in thy place, and more precious in the eyes of all discerning persons; if thy soul enjoy not more communion with God, and thy life be not fuller of comfort, and hast it not readier by thee at a dying hour; then cast away these directions, and exclaim against me for ever as a deceiver.

2. The duty which I press upon thee so earnestly, and in the practice of which I am now to direct thee, is, 'The set and solemn acting of all the powers of thy soul in meditation upon thy everlasting rest.' More fully to explain the nature of this duty, I will here illustrate a little the description itself then point out the fittest time, place, and temper of mind, for it.

3. (I.) It is not improper to illustrate a little the manner in which we have described this duty

of meditation, or the considering and contem- | thou possibly receive by thy meditations on eterplating of spiritual things. It is confessed to be nity, while thou dost not exercise those affections a duty by all, but practically denied by most. of the soul, by which thou must be sensible of Many that make conscience of other duties, this sweetness and strength? It is the mistake easily neglect this. They are troubled, if they of Christians to think that meditation is only the omit a sermon, a fast, or a prayer, in public or work of the understanding and memory; when private; yet were never troubled that they have every school-boy can do this, or persons that omitted meditation, perhaps all their lifetime to hate the things which they think on. So that this very day; though it be that duty by which you see there is more to be done than barely to all other duties are improved, and by which the remember and think on heaven: as some labours soul digesteth truths for its nourishment and not only stir a hand, or a foot, but exercise the comfort. It was God's command to Joshua, whole body; so doth meditation the whole soul. This book of the law shall not depart out of As the affections of sinners are set on the world, thy mouth, but thou shalt meditate therein day are turned to idols, and fallen from God, as well and night, that thou mayest observe to do ac- as their understanding; so must their affections cording to all that is written therein.' As diges- be reduced to God, as well as the understandtion turns food into chyle and blood, for vigor- ing; and as their whole soul was filled with sin ous health; so meditation turns the truths re- before, so the whole must be filled with God ceived and remembered into warm affection, firm now. See David's description of the blessed resolution, and holy conversation. man, His delight is in the law of the Lord, and in his law doth he meditate day and night.'

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4. This meditation is the acting of all the powers of the soul. It is the work of the living, 5. This meditation is set and solemn. As and not of the dead. It is a work, of all others there is solemn prayer, when we set ourselves the most spiritual and sublime, and therefore not wholly to that duty; and ejaculatory prayer, to be well performed by a heart that is merely when, in the midst of other business we send carnal and earthly. They must necessarily have up some short request to God: so also there is some relation to heaven, before they can fami- solemn meditation, when we apply ourselves liarly converse there. I suppose them to be such wholly to that work; and transient meditation, as have a title to rest, when I persuade them to when, in the midst of other business, we have rejoice in the meditations of rest. And supposing some good thoughts of God in our minds. And, thee to be a Christian, I am now exhorting thee as solemn prayer is either set, in a constant to be an active Christian. And it is the work of course of duty, or occasional, at an extraordinary the soul I am setting thee to, for bodily exercise season; so also is meditation. Now, though I doth here profit but little. And it must have all would persuade you to that meditation which the powers of the soul to distinguish it from the is mixed with your common labours, and also common meditation of students; for the under- that which special occasions direct you to; yet standing is not the whole soul; and therefore I would have you likewise make it a constant cannot do the whole work. As in the body, the standing duty, as you do by hearing, praying, and stomach must turn the food into chyle, and pre-reading the scriptures; and no more intermix pare for the liver, the liver and spleen turn it into other matters with it, than you would with prayer, blood, and prepare for the heart and brain; so or other stated solemnities. in the soul, the understanding must take in truths, and prepare them for the will, and that for the affections. Christ and heaven have various excellencies, and therefore God hath formed the soul with different powers for apprehending those excellencies. What the better had we been for odoriferous flowers, if we had no smell? or what good would language or music have done us, if we could not hear? or what pleasure should we have found in meats and drinks, without the sense of taste? So, what good could all the glory of heaven have done us, or what pleasure should we have had in the perfection of God himself, if we had been without the affections of love and joy? And what strength or sweetness canst

6. This meditation is upon thy everlasting rest. I would not have you cast off your other meditations; but surely as heaven hath the pre-eminence in perfection, it should have it also in our meditation. That which will make us most happy when we possess it, will make us most joyful when we meditate upon it. Other meditations are as numerous as there are lines in the scripture, or creatures in the universe, or particular providences in the government of the world. But this is a walk to Mount Zion; from the kingdoms of this world to the kingdom of saints; from earth to heaven; from time to eternity; it is walking upon sun, moon, and stars, in the garden and paradise of God. It

Frequency in heavenly contemplation is particularly important.

may seem far off; but spirits are quick; whether at least.
in the body, or out of the body, their motion is
swift. You need not fear, like the men of the
world, lest these thoughts should make you mad.
It is heaven, and not hell, that I persuade you
to walk in. It is joy, and not sorrow, that I per |
suade you to exercise. I urge you to look on
no deformed objects, but only upon the ravishing
glory of saints, and the unspeakable excellencies
of the God of glory, and the beams that stream
from the face of his Son. Will it distract a man
to think of his only happiness? Will it distract
the miserable to think of mercy, or the prisoner
to foresee deliverance, or the poor to think of
approaching riches and honour? Methinks it
should rather make a man mad, to think of living
in a world of woe, and abiding in poverty and
sickness, among the rage of wicked men, than
to think of living with Christ in bliss. But
wisdom is justified of all her children.' Know-
ledge hath no enemy but the ignorant. This
heavenly course was never spoken against by any
but those that never knew it, or never used it.
I fear more the neglect of men that approve
it, than the opposition or arguments of any
against it.

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10. Frequent society breeds familiarity, and familiarity increases love and delight, and makes us bold in our addresses. The chief end of this duty is, to have acquaintance and fellowship with God; and, therefore, if thou come but seldom to it, thou wilt keep thyself a stranger still; for seldom conversing with God will breed a strangeness between thy soul and him. When a man feels his need of God, and must seek his help in a time of necessity, then it is great encouragement to go to a God we know and are acquainted with. O!' saith the heavenly Christian, 'I know both whither I go, and to whom. I have gone this way many time before now. It is the same God that I daily converse with, and the way has been my daily walk. God knows me well enough, and I have some knowledge of him.' On the other side, what a horror and discouragement will it be to the soul, when it is forced to fly to God in straits, to think, ، Alas! I know not whither to go. I never went the way before. I have no acquaintance at the court of heaven. My soul knows not that God that I must speak to, and I fear he will not know my soul.' But es

7. (II.) As to the fittest time for this heavenly contemplation, let me only advise, that it be pecially when we come to die, and must immestated-frequent-and seasonable.

8. (1.) Give it a stated time. If thou suit thy time to the advantage of the work, without placing any religion in the time itself, thou hast no need to fear superstition. Stated time is a hedge to duty, and defends it against many temptations to omission. Some have not their time at command, and therefore cannot see their hours; and many are so poor, that the necessities of their families deny them this freedom: such persons should be watchful to redeem time as much as they can, and take their vacant opportunities as they fall, and especially join meditation and prayer, as much as they can, with the labours of their callings. Yet those that have more time to spare from their worldly necessities, and are masters of their time, I still advise to keep this duty to a stated time. And indeed, if every work of the day had its appointed time, we should be better skilled, both in redeeming time, and in performing duty.

diately appear before this God, and expect to enter into his eternal rest, then the difference will plainly appear; then what a joy will it be to think, I am going to the place that I daily conversed in; to the place from whence I tasted such frequent delights; to that God whom I have met in my meditation so often. My heart hath been at heaven before now, and hath often tasted its reviving sweetness; and if my eyes were so enlightened, and my spirits so refreshed, when I had but a taste, what will it be when I shall feed on it freely?' On the contrary, what a terror will it be to think, I must die, and go I know not whither; from a place where I am acquainted, to a place where I have no familiarity or knowledge! It is inexpressible horror to a dying man, to have strange thoughts of God and heaven. I am persuaded the neglect of this duty so commonly makes death, even to godly men, unwelcome and uncomfortable. Therefore I persuade to frequency in this duty. And as it will prevent strangeness between thee and

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9. (2.) Let it be frequent, as well as stated. How often it should be, I cannot determine, be- | God, so also, cause men's circumstances differ. But, in gen- 11. It will prevent unskilfulness in the duty eral, scripture requires it to be frequent, when | itself. How awkwardly do men set their hands it mentions meditating day and night. For to a work they are seldom employed in! Wherethose, therefore, who can conveniently omit as, frequency will habituate thy heart to the other business, I advise, that it be once a day work, and make it more easy and delightful.

The hill which made thee pant and blow at first | also that have time on the Lord's day for idle going up, thou mayest easily run up, when thou

art once accustomed to it.

12. Thou wilt also prevent the loss of that heat and life thou hast obtained. If thou eat but once in two or three days, thou wilt lose thy strength as fast as it comes. If in holy meditation thou get near to Christ, and warm thy heart with the fire of love, and then come but seldom, thy former coldness will soon return; especially as the work is so spiritual, and against the bent of depraved nature. It is true, the intermixing of other duties, especially secret prayer, may do much to the keeping thy heart above; but meditation is the life of most other duties, and the view of heaven is the life of meditation.

13. (3.) Choose also the most seasonable time. All things are beautiful and excellent in their season. Unseasonableness may lose the fruit of thy labour, may raise difficulties in the work, and may turn a duty to a sin. The same hour may be seasonable to one, and unseasonable to another. Servants and labourers must take that season which their business can best afford; either while at work, or in travelling, or when they lie awake in the night. Such as can choose what time of the day they will, should observe when they find their spirits most active and fit for contemplation, and fix upon that as the stated time. I have always found that the fittest time for myself is the evening, from sunsetting to the twilight. I the rather mention this, because it was the experience of a better and wiser man; for it is expressly said, 'Isaac went out to meditate in the field at the eventide.' The Lord's day is exceeding seasonable for this exercise. When should we more seasonably contemplate our rest, than on that day of rest which typifies it to us? It being a day appropriated to spiritual duties, methinks we should never exclude this duty, which is so eminently spiritual. I verily think this is the chief work of a Christian sabbath, and most agreeable to the design of its positive institution. What fitter time to converse with our Lord, than on the Lord's day? What fitter day to ascend to heaven, than that on which he arose from earth, and fully triumphed over death and hell? The fittest temper for a true Christian, is, like John, to be in the Spirit on the Lord's day.' And what can bring us to this joy in the Spirit, but the spiritual beholding of our approaching glory? Take notice of this, you that spend the Lord's day only in public worship; your allowing no time to private duty, and therefore neglecting this spiritual duty of meditation, is very hurtful to your souls. You

ness and vain discourse, were you but acquainted with this duty of contemplation, you would need no other pastime; you would think the longest day short enough, and be sorry that the night had shortened your pleasure. Christians, let heaven have more share in your sabbaths, where you must shortly keep your everlasting sabbath. Use your sabbaths as steps to glory, till you have passed them all, and are there arrived. Especially you that are poor, and cannot take time in the week as you desire, see that you well improve this day: as your bodies rest from their labours, let your spirits seek after rest from God.

14. Besides the constant seasonableness of

every day, and particularly every Lord's day, there are also more peculiar seasons for heavenly contemplation. As for instance:

15. When God hath more abundantly warmed thy spirit with fire from above, then thou mayest soar with greater freedom. A little labour will set thy heart a-going at such a time as this; whereas, at another time, thou mayest take pains to little purpose. Observe the gales of the Spirit, and how the Spirit of Christ doth move thy spirit. Without Christ, we can do nothing;' and therefore let us be doing while he is doing; and be sure not to be out of the way, nor asleep, when he comes. When the Spirit finds thy heart, like Peter in prison, and in irons, and smites thee, and says, Arise up quickly, and follow me,' be sure thou then arise, and follow, and thou shalt find thy chains fall off, and all doors will open, and thou wilt be at heaven before thou art aware.

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16. Another peculiar season for this duty is, when thou art in a suffering, distressed, or tempted state. When should we take our cordials, but in time of fainting? When is it more seasonable to walk to heaven, than when we know not in what corner of earth to live with comfort? Or when should our thoughts converse more above, than when they have nothing but grief below? Where should Noah's dove be but in the ark, when the waters cover all the earth, and she cannot find rest for the sole of her foot? What should we think on, but our Father's house, when we have not even the husks of the world to feed upon? Surely God sends thy afflictions to this very purpose. Happy art thou, poor man, if thou make this use of thy poverty; and thou that art sick, if thou so improve thy sickness! It is seasonable to go to the promised land, when our burdens are increased in Egypt, and our straits in the wilderness.

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