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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 on 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 appetite, and can scarce 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 provision for the flesh, to fulfil the lusts thereof;(u) but remember, to be carnally minded is death; because the carnal mind is 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. Therefore, brethren, we are debtors, not to the flesh, to live after the flesh. For if ye live after the flesh ye shall die; but if ye through the Spirit do mortify the deeds of the body, ye shall live.(w) There are a few, who much hinder their heavenly joy, by denying the body its necessaries, and so making it unable to serve them: if 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!

(u) Rom. xiii. 14.

(w) Rom. viii. 6-8, 12, 13.

CHAP. XVIII.

The Nature of heavenly Contemplation; with the Time, Place, and Temper, fittest for it.

§ 1. The duty of heavenly contemplation is recommended to the reader, § 2. and defined. § S-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 fittest temper for it is, § 23. (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.

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§ 3. (1.) It is not improper to illustrate a little the manner in which we have described this duty of meditation, or the considering and contemplating of spiritual things. It is confessed to be a duty by all, but practically denied by most. Many that make conscience of other duties, easily neglect this. They are troubled if they omit a sermon, a fast, or a prayer in public or private, yet were never troubled that they have omitted meditation, perhaps all their life-time to this very day; though it be that duty, by which all other duties are improved, and by which the soul digesteth truths for its nourishment and comfort. It was God's command to Joshua, This book of the law shall not depart out of thy mouth, but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein.(x) As digestion turns food into chyle and blood, for vigorous health; so meditation turns the truths received and remembered into warm affection, firm resolution, and holy conversation.

§ 4. This meditation is, the acting of all the powers of the soul. It is the work of the living, and not of the dead. It is a work of all others the most spiritual and sublime, and therefore not to be well performed by a heart that is merely carnal and earthly. They must necessarily have some relation to heaven, before they can familiarly converse there. I suppose them to be such as have a title to rest, when I persuade them to rejoice in the meditations of rest. And supposing thee to be a Christian, I am now exhorting thee to be an active Christian. And it is the work of the soul I am setting thee to; for bodily exercise doth here profit but little. And it must have all the powers of the soul to distinguish it from the common meditation of students; for the understanding is not the whole soul, and therefore cannot do the whole work. As in the body, the stomach must turn the food into chyle, and prepare for the liver, the liver and spleen turn it into blood, and prepare for the heart and brain; so in the soul, the understanding must take in truths, and prepare them for (x) Joshua i. 8.

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 thou possibly receive by thy meditations on eternity, while thou dost not exercise those affections of the soul, by which thou must be sensible of this sweetness and strength? It is the mistake of Christians, to think that meditation is only the work of the understanding and memory; when every school-boy can do this, or persons that hate the things which they think on. So that you see there is more to be done, than barely to remember and think of heaven: as some labours not only stir a hand or a foot, but exercise the whole body, so doth meditation the whole soul. As the affections of sinners are set on the world, are turned to idols, and fallen from God, as well as their understanding; so must their affections be reduced to God, as well as the understanding; and as their whole soul was filled with sin before, so the whole must be filled with God now. See David's description of the blessed man, His delight is in the law of the Lord, and in his law doth he meditate day and night.(y)

5. This meditation is set and solemn. As there is solemn prayer, when we set ourselves wholly to that duty; and ejaculatory prayer, when in the midst of other business we send up some short request to God: so also there is solemn meditation, when we apply ourselves wholly to that work; and transient meditation, when in the midst of other business we have some good thoughts of God in our minds. And as solemn (y) Psalm i. 2.

prayer, is, either set, in a constant course of duty, or occasional, at an extraordinary season; so also is meditation. Now, though I would persuade you to that meditation which is mixed with your common labours, and also that which special occasions direct you to; yet I would have you likewise make it a constant standing duty, as you do by hearing, praying, and reading the scriptures; and no more intermix other matters with it, than you would with prayer, or other stated solemnities.

§ 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 Sion; from the kingdoms of this world to the kingdom of saints; from earth to hea ven; from time to eternity: it is walking upon sub, moon, and stars, in the garden and paradise of God. It may seem far off; but spirits are quick; whether 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 persuade 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

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