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panions, 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 "(h); 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 iu the Flesh cannot phase God. Therefore, Brethren, we are Debtors, not to the Flesh, to live after the Flesh. For if ye live after the Fle/h, ye shall die; lutif ye through the Spirit do mortify the Deeds of the Body, ye shall live{\). There are a sew, who much hinder their heavenly Joy, by denying the Body its Necessaries, and so making it unable to serve them: If such wronged their Fled only, it would be no great Matter; but they wrong their Souls also; as lie that spoils the House, injures the Inhabitants. When the Body is sick, and the Spirits languish, how heavily da we move in the Thoughts and Joys of Heaven?

(h) Rom. xiii. 14. (i) Rom. viii. 6—t, 12, 1j.

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CHAP. XIII.

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

5 1. The Duty as heavenly Contemplation is recommendd to the Reader, § 2. and defined: §3—6. (I) Tbt Definition is illustrated: § 7. (II) The Time fitte/1 for it is represented, as, §8. {1) slated; §9—12. (2) sequent; §13. and (3) seasonable, every Dei], andparivularly every Lord's Day; § 14— 17. but mort especially, when our Hearts are warmest with a Senjt of divine Things; or when we are afftieled, or tempted; or when we are near Death: § 18. (Ill) The fittest Place for it, is the most retired: § 19. (IV)./hi the fittest Temper for it, is, § 20. (1) when our Minds ar,e most clear of the World, § 7.1. (2) and most solemn and serious.

.§ 1. /^VNCE more I intreat thee, Reader*, as thou \J makest Conscience of a revealed Duty, and ,-clare.st .not wilfully resist the Spirit; as thou valuest the high Delights of a Saint, and the Soul-raviihing Exercise of heavenly Contemplation; that thou diligently slud)', and speedily, and saithfully practice, the following Directions. If, by this Means, thou dost aiot 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 PI.ice, and more precious in the Eyes of all discerning Person?, is thy

Soul

Soul enjoy not more Communion with God, and thy Life be not suller 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 todirect thee, is, "The set and solemn Acting of all "the Powers of thy Soul in Meditation uponr.rhy "everlasting Rest." More sully to explain the Na'-...

ture of this Duty, I will here illustrate a little ike

Description itself, then point out the fittest Time,'

- Place, -and Temper os Mind for it.

§3. (I) Itis not improper to illustrate a littie the Manner

in which we have described this Duty ef Meditation, or

the considering and contemplating of jpiritual Things. It

is consessed to he a Duty by aH, 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 publick or

private; vet were never troubled that they have

omitted M.diiation perhaps all their Lise-Time to

this very Day; though it be that Duty, by which ail.

othtr Duties are improved, and by which the Soul

digesteth Truths for its Nourishment and Comfort. It'

was God's Command to JcJhua, This Book of the Law

Jball not depart out of thy Mouth, but thou /halt meditate

therein Day and Night, that thou mays observe to do

according to all that is written therein (a). 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 Converfation.

§ 4. This Meditation is, the filing of all the Powers

of the Soul. It is the Work of the Liviner, and not

N3 . of

(a) Josliua i. 8. • ,

of the Dead. It is a Work of all others the most spiritual and sublime, and theresore not to be well persormed by a Heart that is merely carnal and earthly. They must necessarily have some Relation to Heaven, besore they can samiliarly converse there. I suppose them to be such as Jiave 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 ef the Soul I am setting thee to, sor bodily Exenijt doth here profit but little. And it must have all the Powers of the Soul, to distinguish ir from the common Meditation of Students; sor the Understanding is not the whole Soul, and- theresore cannot do the whole Work. As in the Body, the Stomach must turn the Food into Chyle, and prepare sor the Liver, the Liver and Spleen turn it into Blood, and prepare sor the Heart and Brain; so in the Soul, the Understanding must take in Truths, and prepare them sor the Will, and that sor the Afsections. Chi ill and Heaven have various Excellencies, and theresore God hath sormed the Soul with different Powers sor apprehending those Excellencies. What the better had we been sor odoriserous Flowers, if we had no Smell? Or what Good would Language or Mustek have done us, if we could not hears Or what Pleasure should we have sound 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 Persections of God Himself, if we had been without the Affections of Love and Joy I And what Strength or Sweetness canst thou possibly receive by thy Meditations on Eternity, while thou dost not.exercise those Affections of tie Soul, by which thou must be sensible of this Sweetness and Strength? It is the Mistake of Christians,

to 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, whichthey 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 Sia before, ib the whole must be filled with God now. See David % Description of the blessed Man, His Delight is in the Law of the Lord, and in his Law doth he meditate Day and Night [b):

§ 5. This Meditation is set and solemn. As there is solemn Prayer, when we set oUrselv.es wholly to that Duty; and ejaailatory Prayer, when in the Midst of other Business we send up some inort Request to Goes: 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 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.

N 4 § 6.

(b) Psalm i. 2.

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