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Reader, if thou knewest what a cordial to thy thou need the choicest cordials?

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griefs the serious views of glory are, thou wouldst less fear these harmless troubles, and more use that preserving, reviving remedy. In the multitude of my troubled thoughts within me,' saith David, 'thy comforts delight my soul.' 'I reckon,' saith Paul, that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.'-' For which cause we faint not, but though our outward man perish, yet the inward man is renewed day by day. For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory, while we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal; but the things which are not seen are eternal.'

17. And another season peculiarly fit for this heavenly duty is, when the messengers of God summon us to die. When should we more frequently sweeten our souls with the believing thoughts of another life, than when we find that this is almost ended? No men have greater need of supporting joys, than dying men; and those joys must be fetched from our eternal joy. As heavenly delights are sweetest, when nothing earthly is joined with them; so the delights of dying Christians are oftentimes the sweetest they ever had. What a prophetic blessing had dying Isaac and Jacob, for their sons! With what a heavenly song, and divine benediction, did Moses conclude his life! What heavenly advice and prayer had the disciples from their Lord, when he was about to leave them! When Paul was ready to be offered up, what heavenly exhortation and advice did he give the Philippians, Timothy, and the elders of Ephesus! How near to heaven was John in Patmos, but a little before his translation thither! It is the general temper of the saints to be then most heavenly when they are nearest heaven. If it be thy case, Reader, to perceive thy dying time draw on, O where should thy heart now be, but with Christ? Methinks thou shouldst even behold him standing by thee, and shouldst bespeak him as thy father, thy husband, thy physician, thy friend. Methinks thou shouldst, as it were, see the angels about thee waiting to perform their last office to thy soul; even those angels which disdained not to carry into Abraham's bosom the soul of Lazarus, nor will think much to conduct thee thither. Look upon thy pain and sickness as Jacob did on Joseph's chariots, and let thy spirit revive within thee, and say, 'It is enough, Christ is yet alive; because he liveth, I shall live also.' Dost

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choicer than the world can afford; here are all the joys of heaven, even the vision of God, and Christ, and whatsoever the blessed here possess. These dainties are offered thee by the hand of Christ; he hath written the receipt in the promises of the gospel; he hath prepared the ingredients in heaven; only put forth the hand of faith, and feed upon them, and rejoice and live. The Lord saith to thee, as to Elijah, Arise and eat, because the journey is too great for thee.' Though it be not long, yet the way is miry: therefore obey his voice, arise and eat, and in the strength of that meat thou mayest go to the mount of God; and, like Moses, die in the mount whither thou goest up: and say, as Simeon, 'Lord, now lettest thou thy servant depart in peace; for my eye of faith hath seen thy salvation.'

18. (III.) Concerning the fittest place for heavenly contemplation, it is sufficient to say, that the most convenient is some private retirement. Our spirits need every help, and to be freed from every hinderance in the work. If, in private prayer, Christ directs us to 'enter into our closet, and shut the door, that our Father may see us in secret,' so should we do this in meditation. How often did Christ himself retire to some mountain, or wilderness, or other solitary place? I give not this advice for occasional meditation, but for that which is set and solemn. Therefore withdraw thyself from all society, even that of godly men, that thou mayst awhile enjoy the society of thy Lord. If a student cannot study in a crowd, who exerciseth only his invention and memory; much less shouldst thou be in a crowd, who art to exercise all the powers of thy soul, and upon an object so far above nature. We are fled so far from superstitious solitude, that we have even cast off the solitude of contemplative devotion. We seldom read of God's appearing by himself, or by his angels, to any of his prophets or saints, in a crowd; but frequently when they were alone. But observe for thyself what place best agrees with thy spirit; within doors or without. Isaac's example, in going out to meditate in the field, will, I am persuaded, best suit with most. Lord so much used a solitary garden, that even Judas, when he came to betray him, knew where to find him: and though he took his disciples thither with him, yet he was withdrawn from them for more secret devotions; and though his meditation be not directly named, but only his praying, yet it is very clearly implied; for his soul is first made sorrowful with the bitter medi

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tations on his sufferings and death, and then he | this understanding, and these affections, could poureth it out in prayer. So that Christ had his contain more! It is more my unfitness than any accustomed place, and consequently accustomed thing else, that even this place is not my heaven. duty; and so must we; he hath a place that is God is in this place, and I know it not. This solitary, whither he retireth himself, even from mount is full of chariots of fire; but mine eyes his own disciples, and so must we: his medita- are shut, and I cannot see them. O the words tions go further than his thoughts, they affect of love Christ hath to speak, and wonders of and pierce his heart and soul, and so must ours. | love he hath to show, but I cannot bear them Only there is a wide difference in the object: Christ meditates on the sufferings that our sins had deserved, so that the wrath of his Father passed through all his soul; but we are to meditate on the glory he hath purchased, that the love of the Father, and the joy of the Spirit, may enter at our thoughts, and revive our affections, and overflow our souls.

19. (IV.) I am next to advise thee concerning the preparations of thy heart for this heavenly contemplation. The success of the work much depends on the frame of thy heart. When man's heart had nothing in it to grieve the Spirit, it was then the delightful habitation of his Maker. God did not quit his residence there, till man expelled him by unworthy provocations. There was no shyness or reserve till the heart grew sinful, and too lothesome a dungeon for God to delight in. And was this soul reduced to its former innocency, God would quickly return to his former habitation; yea, so far as it is renewed and repaired by the Spirit, and purged from its lusts, and beautified with his image, the Lord will yet acknowledge it as his own; Christ will manifest himself unto it, and the Spirit will take it for his temple and residence. So far as the heart is qualified for conversing with God, so far it usually enjoys him. Therefore, with all diligence keep thy heart, for out of it are the issues of life. More particularly,

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 so 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

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.

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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.' These spiritual, excellent, soul-raising duties, are, if well used, most profitable; but, when used unfaithfully, most dangerous. Labour, 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?' Labour 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!

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Sect. 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

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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;' 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 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 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, fron

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 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.

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 dethroned, 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.

7. (5.) Consideration makes reason strong and active. Before, it was 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 act 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?

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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.

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10. (1.) Love is the first affection to be ex- | great Peace-maker; his kingdom is the kingdom cited in heavenly contemplation: the object of of peace: his gospel is the tidings of peace; his it is goodness. Here, Christian, is the soul-re- voice to thee now is the voice of peace! Draw viving part of thy work. Go to thy memory, near and behold him. Dost thou not hear his thy judgment, and thy faith, and from them pro- voice? He that bade Thomas come near, and duce the excellencies of thy rest; present these see the print of the nails, and put his finger into to thy affection of love, and thou wilt find thy- his wounds, he it is that calls to thee, 'Come self as it were in another world. Speak out, and near and view the Lord thy Saviour, and be not love can hear. Do but reveal these things, and faithless, but believing; peace be unto thee, love can see. It is the brutish love of the world fear not, it is I.' Look well upon him. Dost that is blind divine love is exceeding quick-thou not know him? It is he that brought thee sighted. Let thy faith take hold of thy heart, up from the pit of hell, reversed the sentence of and show it the sumptuous buildings of thy thy damnation, bore the curse which thou shouldst eternal habitation, and the glorious ornaments have borne, restored thee to the blessing thou of thy Father's house, even the mansions Christ hadst forfeited, and purchased the advancement is preparing, and the honours of his kingdom; which thou must inherit for ever. And dost thou let thy faith lead thy heart into the presence of not yet know him? His hands were pierced, God, and as near as thou possibly canst, and say his head, his side, his heart were pierced, that to it, 'Behold the Ancient of Days, the Lord by these marks thou mightest always know him. Jehovah, whose name is, I AM: this is he who Dost thou not remember when he found thee made all the worlds with his word, who upholds lying in thy blood, and took pity on thee, and the earth, who rules the nations, who disposes of dressed thy wounds, and brought thee home, and all events, who subdues his foes, who controls said unto thee, Live. Hast thou forgotten the swelling waves of the sea, who governs the since he wounded himself to cure thy wounds, winds, and causes the sun to run its race, and and let out his own blood to stop thy bleeding? the stars to know their courses. This is he who If thou knowest him not by the face, the voice, loved thee from everlasting, formed thee in the the hands, thou mayest know him by that heart womb, gave thee this soul, brought thee forth, that soul-pitying heart is his; it can be none showed thee the light, and ranked thee with the but his love and compassion are its certain chief of his earthly creatures; who endued thee signatures: this is he who chose thy life before with thy understanding, and beautified thee with his own; who pleads his blood before his Father, his gifts; who maintains thy life and all its and makes continual intercession for thee? If comforts, and distinguishes thee from the most he had not suffered, what hadst thou suffered? miserable and vilest of men. O here is an ob- There was but a step between thee and hell, ject worthy thy love! Here shouldst thou even when he stepped in and bore the stroke. And pour out thy soul in love! Here it is impossible is not here fuel enough for thy love to feed on? for thee to love too much! This is the Lord who Doth not thy throbbing heart stop here to ease hath blessed thee with his benefits, spread thy itself, and, like Joseph, seek for a place to weep table in the sight of thine enemies, and made in?' or do not the tears of thy love bedew these thy cup overflow? This is he whom angels and lines? Go on, then, for the field of love is saints praise, and the heavenly host for ever large; it will be thy eternal work to behold and magnify' Thus do thou expatiate on the praises love; nor needest thou want work for thy preof God, and open his excellencies to thine sent meditation. 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 show it the Son of the living God, whose name is, 'Wonderful, Counsellor, the mighty God, the everlasting Father, the Prince of Peace' show 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 a habitation of peace: his office is the

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 servants, crying out, Alas! what shall we do, for a host doth encamp 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

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