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 alms-houses and 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, 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_,[363] 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.
[Footnote 363] Psalm l, 21, 22.
§ 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 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 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 mansions.