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!

CHAPTER 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 almshouses 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, waik 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 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

* Psalm 1. 21, 22.

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 rea

sons 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 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 Goliah 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?

§ 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 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 apprehen