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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.

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 he hath covered thy neglect with a mantle of love, and gently pleaded for thee, that the spirit is will-O what a feast hath my faith beheld, and what a ing, but the flesh is weak? Can thy heart be famine is yet in my spirit! O blessed souls! I cold, when thou thinkest of this? Can it con- may not, I dare not, envy your happiness; Irather tain, when thou rememberest those boundless rejoice in my brother's prosperity, and am glad compassions? Thus, Reader, hold forth the to think of the day when I shall be admitted into goodness of Christ to thy heart; plead thus with your fellowship. I wish not to displace you, thy frozen soul, till, with David, thou canst say, but to be so happy as to be with you. Why My heart was hot within me; while I was mus- must I stay, and weep, and wait? My Lord is ing, the fire burned.' If this will not rouse up gone; he hath left this earth, and is entered thy love, thou hast all Christ's personal excel- into his glory; my brethren are gone; my friends lencies to add ; all his particular mercies to thy- are there; my home, my hope, my all, is there. self, all his sweet and near relations to thee, and When I am so far distant from my God, wonder the happiness of thy everlasting abode with him. not what aileth me, if I now complain: an ignoOnly follow them close to thy heart. Deal with rant Micah will do so for his idol, and shall not it, as Christ did with Peter, when he thrice asked my soul do so for the living God? Had I no him, 'Lovest thou me? till he was grieved, and hope of enjoyment, I would go hide myself in answers, Lord thou knowest that I love thee.' the deserts, and lie and howl in some obscure So grieve and shame thy heart out of its stupi- wilderness, and spend my days in fruitless dity, till thou canst truly say, 'I know, and my wishes; but since it is the land of my promised Lord knows, that I love him. 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 sal

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have longed for thy salvation, O Lord;' 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.'

13. (2.) The next affection to be excited 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 transcendent 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 in-vation!' And till thou canst say as he did, 'I terposing 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 enjoyment do I here live! What poor feeble thoughts have I of God! What cold affections towards 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

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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 endeavours 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, | is this to the Almighty power, which made the forget not to give one lift to thy hope. Think heavens and the earth out of nothing? Cannot thus, and reason thus with thy own heart: Why that power which raised Christ from the dead, should I not confidently and comfortably hope, raise me? and that which hath glorified the when my soul is in the hands of so compassion- Head, glorify also the members? Doubtless, by ate a Saviour, and when the kingdom is at the the blood of his covenant, God will send forth disposal of so bountiful a God? Did he ever his prisoners out of the pit wherein is no water; discover the least backwardness to my good, or therefore will I "turn to the strong-hold, as a inclination to my ruin? Hath he not sworn, that prisoner of hope." 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." I have been ashamed of my hope in an arm of flesh, but hope in the promise of God maketh not ashamed. 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." Though I languish and die, yet will I hope; for "the righteous hath hope in his death." Though I must lie down in dust and darkness, yet there "my flesh shall rest in hope." And when my flesh hath nothing to rejoice in, yet will I "hold fast the rejoicing of the hope firm unto the end ;" for the hope of the righteous shall be gladness. Indeed, If I was myself 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." 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

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 vigour of my spirit? Why do I not gird up the loins of my mind? 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? 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 hap pily 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?" 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 give 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 frightened 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 I not 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 and 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.'

this is thy own inheritance. This crown is thine, these pleasures are thine; this company, this beautiful place, are all 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; show it the pleasant hills and fruitful valleys; show 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.' Hath it not 16. (5.) The last affection to be exercised in the glory of God, and is not her light like unto heavenly contemplation, is joy. Love, desire, a stone most precious, even like a jasper stone, hope, and courage, all tend to raise our joy. clear as crystal? See the twelve foundations This is so desirable to every man by nature, and of her walls, and in them the names of the twelve so essentially necessary to constitute our happi- apostles of the Lamb. And the building of the ness, that I hope I need not say much to per- walls of it are of jasper; and the city is pure suade you to any thing that would make your gold, like unto clear glass; and the foundations life delightful. Supposing you therefore already are garnished with all manner of precious stones. convinced that the pleasures of the flesh are And the twelve gates are twelve pearls, every brutish and perishing, and that your solid and several gate is of one pearl, and the street of the lasting joy must be from heaven, instead of per- city is pure gold, as it were transparent glass. suading, I shall proceed in directing. Reader, There is no temple in it; for the Lord God Alif thou hast managed well the former work, thou mighty, and the Lamb, are the temple of it. It art got within sight of thy rest-thou believest hath no need of the sun, neither of the moon in the truth of it-thou art convinced of its excel- it, for the glory of God doth lighten it, and the lency-thou art fallen in love with it-thou Lamb is the light thereof; and the nations of longest after it-thou hopest for it-and thou them which are saved shall walk in the light of art resolved to venture courageously for obtain-it. These sayings are faithful and true; and ing it. But is there any work for joy in this? the Lord God of the holy prophets sent his We delight in the good we possess; it is present angels,' and his own Son, 'to show unto his sergood that is the object of joy; and thou wilt vants the things which must shortly be done.' say, 'Alas, I am yet without it! But think a Say now to all this, This is thy rest, O my little further with thyself. Is it nothing to have soul! And this must be the place of thy evera deed of gift from God? Are his infallible lasting habitation. Let all the sons of Sion repromises no ground of joy? Is it nothing to joice; let the daughters of Jerusalem be glad; live in daily expectations of entering into the for great is the Lord, and greatly to be praised kingdom? Is not my assurance of being here- in the city of our God, in the mountain of his after glorified, a sufficient ground for inexpressi- holiness. Beautiful for situation, the joy of the ble joy? Is it not a delight to the heir of a whole earth, is Mount Sion. God is known in kingdom to think of what he must soon possess, her palaces for a refuge.' 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?'

17. Here then, Reader, take thy heart once more, and carry it to the top of the highest mount; show 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." Seest thou this astonishing glory which is above thee? All

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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

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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 for to accompany such application.

be better skilled in the music. Among this | be left to thy prudence to determine. Thou hast blessed company must I take up my place; my also an opportunity, if inclined, to make use of voice must join to make up the melody. My it, to exercise opposite and more mixed affec tears will then be wiped away; my groans be tions; such as-hatred of sin, which would deturned to another tune; my cottage of clay be prive thy soul of these immortal joys-godly changed to this palace; my prison rags to these fear, lest thou shouldst abuse thy mercy-godly splendid robes; and my sordid flesh shall be shame and grief, for having abused it—unfeigned put off, and such a sun-like spiritual body be repentance-self-indignation-jealousy over thy put on; for the former things are here passed away.' Glorious things are spoken of thee, O city of God!' 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. Must Israel, under the bondage of the law, serve the Lord with joyfulness, and with gladness of heart, for the abundance of all things? Surely I shall serve him with joyfulness and gladness of heart, for the abundance of glory. Did perse- 21. (1.) By soliloquy, or a pleading the case cuted saints' take joyfully the spoiling of their with thyself, thou must in thy meditation quicken goods;' and shall not I take joyfully such a full thy own heart. Enter into a serious debate with reparation of all my losses? Was it a celebrated it. Plead with it in the most moving and affect'day wherein the Jews rested from their ene-ing language, and urge it with the most powermies,' because it was turned unto them from sorrow to joy, and from mourning into a good day? What a day then will that be to my soul, whose rest and change will be inconceivably greater! When the wise men saw the star' that led to Christ, they rejoiced with exceeding great joy;' but I shall shortly see him, who is himself the bright and morning Star.' If the disciples departed from the sepulchre with great joy,' when they had but heard that their Lord 'was risen from the dead;' what will be my joy, when I shall 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.' Why then do I not arise 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 savour of heaven perpetually upon my spirit?

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ful 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.' 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 bene. fits! 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 endeavour after in speaking to himself. Observe the matter and manner of the most heartaffecting 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 19. Let me here observe, that there is no with thy own heart. Do this in thy heavenly necessity to exercise these affections, either ex- contemplation; explain to thyself the things on actly in this order, or all at one time. Some- which thou dost meditate; confirm thy faith in times one of thy affections may need more ex- them by scripture; and then apply them to citing, or may be more lively than the rest; or thyself, according to their nature, and thy own if thy time be short, one may be exercised one necessity. There is no need to object against day, and another upon the next; all which must 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? 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 thy own heart?

CHAPTER XV.

HEAVENLY CONTEMPLATION ASSISTED BY SENSIBLE
OBJECTS, AND GUARDED AGAINST A TREACHEROUS
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Sect. 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.

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 1. The most difficult part of heavenly conwith meditation, as a part of the duty. How templation is to maintain a lively sense of heaoften do we find David, in the same psalm, some- venly things upon our hearts. It is easier, merely times pleading with his soul, and sometimes with to think of heaven a whole day, than to be lively God! The apostle bids us speak to ourselves and affectionate in those thoughts a quarter of in psalms, and hymns, and spiritual songs;' and an hour. Faith is imperfect, for we are renewed no doubt we may also speak to God in them. but in part; and goes against a world of resistThis keeps the soul sensible of the divine pre- ance; and, being supernatural, is prone to desence, and tends greatly to quicken and raise it. cline and languish, unless it be continually exAs God is the highest object of our thoughts, cited. Sense is strong, according to the strength so our viewing of him, speaking to him, and of the flesh; and being natural, continues while pleading with him, more elevates the soul, and nature continues. The objects of faith are far excites the affections, than any other part of off: but those of sense are nigh. We must go meditation. Though we remain unaffected, while as far as heaven for our joys. To rejoice in we plead the case with ourselves: yet when we what we never saw, nor ever knew the man that turn our speech to God, it may strike us with did see, and this upon a mere promise, in th awe; and the holiness and majesty of him whom Bible, is not so easy as to rejoice in what we see we speak to, may cause both the matter and and possess. It must therefore be a point of words to pierce thee deeper. When we read, spiritual prudence, to call in sense to the assistthat Isaac went out to meditate in the field,' ance of faith. It will be a good work, if we the margin says, ' to pray;' for the Hebrew word can make friends of these usual enemies, and signifies both. Thus in our meditations, to in- make them instruments for raising us to God, termix soliloquy and prayer; sometimes speaking which are so often the means of drawing us from to our own hearts, and sometimes to God, is, I him. Why hath God given us either our senses, apprehend, the highest step we can advance to or their common objects, if they might not be in this heavenly work. Nor should we imagine serviceable to his praise? Why doth the Holy it will be as well to take up with prayer alone, Spirit describe the glory of the New Jerusalem, and lay aside meditation; for they are distinct in expressions that are even grateful to the flesh? duties, and must both of them be performed. Is it that we might think heaven to be made of We need the one as well as the other, and there- gold and pearl? or that saints and angels eat and fore shall wrong ourselves by neglecting either. drink? No: but to help us to conceive of them Besides, the mixture of them, like music, will be as we are able, and to use these borrowed phrases more engaging; as the one serves to put life as a glass, in which we must see the things into the other. And our speaking to ourselves themselves imperfectly represented, till we come in meditation, should go before our speaking to to an immediate and perfect sight. And besides God in prayer. For want of attending to this showing how heavenly contemplation may be due order, men speak to God with far less rev-assisted by sensible objects,-this chapter will erence 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.

also show 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 the objects of faith.

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