Chapter 13
The nature of Heavenly contemplation for it
The duty of heavenly contemplation is recommended and defined. The definition is illustrated. I. The times fittest for it are represented as, 1. Stated; 2. Frequent; 3. Seasonable every day, particularly every Lord’s day, 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. II. The fittest place for it. III. The fittest temper for it, 1. When our minds are most clear of the world, 2. And most solemn and serious.
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 practice 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 a common Christian, 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 thou has not more support in a dying hour; then cast away these directions, and exclaim against me for ever as a deceiver.
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; and then point out the fittest time, place, and temper of mind for it.
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 lifetime to this very day; though it be that duty by which all other duties are improved, and by which the soul digests truth 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.” 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.
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 the most spiritual and sublime, and therefore not to be well performed by a heart that is merely carnal and earthly. Men 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 here profiteth 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 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 these 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 labors 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.”
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 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 labors, and also that to which special occasions direct you; yet I would have you likewise make it a constant standing duty, as you do hearing, praying, and reading the Scriptures; and no more intermix other matters with it, than you would with prayer, or other stated solemnities.
This meditation is upon thy everlasting rest. I would not have you cast off your other meditations; but surely, as heaven hath the preeminence 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 the world to the kingdom of saints; from earth to heaven; from time to eternity: it is walking upon sun, 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 in heaven, and not hell, that I persuade you to walk. 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 honor? 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 wisdom is justified of all her children.” Knowledge hath no enemy but the ignorant. This heavenly course was never spoken against by any but those that never knew it, or never used it. I fear more the neglect of men that approve it, than the opposition or arguments of any against it.
First. As to THE FITTEST TIME for this heavenly contemplation, let me only advise that it be stated–frequent–and seasonable.
1. Give it a stated time. If thou suit thy time to the advantage of the work, without placing any religion in the time itself, thou hast no need to fear superstition. Stated time is a hedge to duty, and defends it against many temptations to omissions. Some have not their time at command, and therefore cannot set their hours; and many are so poor, that the necessities of their families deny them this freedom; such persons should be watchful to redeem time as much as they can, and take their vacant opportunities as they fall, and especially join meditation and prayer as much as they can with the labors of their calling. Yet those who have more time to spare from their worldly necessities, and are masters of their time, I still advise to keep this duty to a stated time. And indeed, if every work of the day had its appointed time, we should be better skilled both in redeeming time and performing duty.
2. Let it be frequent as well as stated. How oft it should be I cannot determine, because men’s circumstances differ; but in general, Scripture requires it to be frequent, when it mentions meditating day and night. For those, therefore, who can conveniently omit other business, I advise that it be once a day at least.
Frequency in heavenly contemplation is particularly important, to prevent a shyness between God and thy soul. Frequent society breeds familiarity, and familiarity increases love and delight, and makes us bold in our addresses. The chief end of this duty is, to have acquaintance and fellowship with God; and therefore, if thou come but seldom to it, thou wilt still keep thyself a stranger. When a man feels his need of God, and must seek his help in a time of necessity, then it is great encouragement to go to a God we know and are acquainted with. “O,” saith the heavenly Christian, “I know both wither I go, and to whom. I have gone this way many a time before now. It is the same God that I daily converse with, and the way has been my daily walk. God knows me well enough, and I have some knowledge of him.” On the other hand, what a horror and discouragement will it be to the soul, when it is forced to fly to God in straits, to think, “Alas! I know not whither to go. I never went the way before. I have no acquaintance at the court of heaven. My soul knows not that God that I must speak to, and I fear he will not know my soul.” But especially when we come to die, and must immediately appear before this God, and expect to enter into his eternal rest, then the difference will plainly appear; then what a joy will it be to think, “I am going to the place from whence I tasted such frequent delights; to that God whom I have met in my meditation so often! My heart hath been in heaven before now, and hath often tasted its reviving sweetness; and if my eyes were so enlightened and my spirits so refreshed when I had but a taste, what will it be when I shall feed on it freely?” On the contrary, what a terror will it be to think, “I must die and go I know not whither; from a place where I am acquainted, to a place where I have no familiarity or knowledge!” It is an inexpressible horror to a dying man to have strange thoughts of God and heaven. I am persuaded that it is the neglect of this duty which so commonly makes death, even to godly men, unwelcome and uncomfortable. Therefore I persuade to frequency in this duty.
And as it will prevent shyness between thee and God, so also it will prevent unskilfulness in the duty itself. How awkwardly do men set their hands to a work in which they are seldom employed! Whereas frequency will habituate thy heart to the work, and make it more easy and delightful. The hill which made thee pant and blow at first going up, thou may easily run up when thou are once accustomed to it.
Thou wilt also prevent the loss of the heat and life thou hast obtained. If thou eat but once in two or three days, thou wilt lose thy strength as fast as it comes. If in holy meditation thou get near to Christ and warm thy heart with the fire of love, and then come but seldom, thy former coldness will soon return; especially as the work is so spiritual and against the bent of depraved nature. It is true, the intermixing of other duties, especially secret prayer, may do much to the keeping of thy heart above; but meditation is the life of most other duties, and the view of heaven is the life of meditation.
3. Choose also the most seasonable time. All things are beautiful and excellent in their season. Unseasonableness may lose the fruit of thy labor, may raise difficulties in the work, and may turn a duty to a sin. The same hour may be seasonable to one and unseasonable to another. Servants and laborers must take that season which their business can best afford; either while at work, or in travelling, or when they lie awake in the night. Such as can choose what time of the day they will, should observe when they find their spirits most active and fit for contemplation, and fix upon that as the stated time. I have always found that the fittest time for myself is the evening, from sun-setting to the twilight. I the rather mention this, because it was the experience of a better and wiser man; for it is expressly said, “Isaac went out to meditate in the field at the even-tide.”
The Lord’s day is exceedingly seasonable for this exercise. When should we more seasonably contemplate our rest than on that day of rest which typifies it to us? It being a day appropriated to spiritual duties, methinks we should never exclude this duty, which is so eminently spiritual. I verily think this is the chief work of a Christian Sabbath, and most agreeable to the design of its positive institution. What fitter time to converse with our Lord than on the Lord’s day? What fitter day to ascend to heaven than that on which he arose from earth, and fully triumphed over death and hell? The fittest temper for a true Christian is, like John, to “be in the Spirit on the Lord’s day.” And what can bring us to this joy in the Spirit, but the spiritual beholding of our approaching glory? Take notice of this, you that spend the Lord’s day only in public worship; your allowing no time to private duty, and therefore neglecting this spiritual duty of meditation, is very hurtful to your souls. You, also, that have time on the Lord’s day for idleness and vain discourse, were you but acquainted with this duty of contemplation, you would need no other pastime; you would think the longest day short enough, and be sorry that the night had shortened your pleasure. Christians, let heaven have more share in your Sabbaths, where you must shortly keep your everlasting Sabbaths. Use your Sabbaths as steps to glory, till you have passed them all, and are there arrived. Especially you that are poor, and cannot take time in the week as you desire, see that you well improve this day; as your bodies rest from their labors, let your spirits seek after rest from God.
Besides the constant seasonableness of every day, and particularly every Lord’s day, there are also more peculiar seasons for heavenly contemplation. As for instance:
When God hath more abundantly warmed thy spirit with fire from above, then thou mayst soar with greater freedom. A little labor will set thy heart a going at such a time as this; whereas at another time thou mayst take pains to little purpose. Observe the gales of the Spirit, and how the Spirit of Christ doth move thy spirit. “Without Christ we can do nothing;” and therefore let us be doing while he is doing! and be sure not to be out of the way, nor asleep, when he comes. When the Spirit finds thy heart, like Peter, in prison and in irons, and smites thee, and says, “Arise up quickly, and follow me!” be sure thou then arise and follow; and thou shalt find thy chains fall off, and all doors will open, and thou wilt be at heaven before thou art aware.
Another peculiar season for this duty is, when thou art in a suffering, distressed, or tempted state. When should we take our cordials but in time of fainting? When is it more seasonable to walk to heaven than when we know not in what corner of earth to live with comfort? Or when should our thoughts converse more above than when we have nothing but grief below? Where should Noah’s dove be but in the ark, when the waters cover all the earth, and she cannot find rest for the sole of her foot? what should we think on but our Father’s house, when we have not even the husks of the world to feed upon? Surely God sends thy afflictions for this very purpose. Happy art thou, poor man, if thou make this use of thy poverty! and thou that art sick, if thou so improve thy sickness! It is seasonable to go to the promised land, when our burdens are increased in Egypt and our straits in the wilderness! Reader, if thou knewest what a cordial to thy griefs the serious views of glory are, thou wouldst less fear these harmless troubles, and more use that preserving, reviving remedy. “In the multitude of my” troubled “thoughts within me,” saith David, “thy comforts delight my soul.” “I reckon,” saith Paul, “that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.” “For which cause we faint not: but though our outward man perish, yet the inward man is renewed day by day. For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory, while we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal.”
And another season peculiarly fit for this heavenly duty is when the messengers of God summon us to die. When should we more frequently sweeten our souls with the believing thoughts of another life, than when we find that this is almost ended? No men have greater need of supporting joys than dying men; and these joys must be drawn from our eternal joy. As heavenly delights are sweetest when nothing earthly is joined with them, so the delights of dying Christians are oftentimes the sweetest they ever had. What a prophetic blessing had dying Isaac and Jacob for their sons! With what a heavenly song and divine benediction did Moses conclude his life? What heavenly advice and prayer had the disciples from their Lord, when he was about to leave them! When Paul was “ready to be offered,” what heavenly exhortation and advice did he give the Philippians, Timothy, and the elders of Ephesus! How near to heaven was John in Patmos, but a little before his translation thither! It is the general temper of the saints to be then most heavenly when they are nearest heaven. If it by thy case, reader, to perceive the dying time draw on, O where should thy heart now be but with Christ? Methinks thou shouldst even behold him standing by thee, and shouldst bespeak him as thy father, thy husband, thy physician, thy friend. Methinks thou shouldst, as it were, see the angels about thee, waiting to perform their last office to thy soul; even those angels which disdained not to carry into Abraham’s bosom the soul of Lazarus, nor will think much to conduct thee thither. Look upon thy pain and sickness as Jacob did on Joseph’s chariots, and let thy spirit revive within thee, and say, “It is enough. Christ is yet alive; because he liveth, I shall live also.” Dost thou need the choicest cordials? Here are choicer than the world can afford; here are all the joys of heaven, even the vision of God and Christ, and whatsoever the blessed here possess. These dainties are offered thee by the hand of Christ; he hath written the receipt in the promises of the Gospel; he hath prepared the ingredients in heaven; only put forth the hand of faith and feed upon them, and rejoice, and live. The Lord saith to thee, as to Elijah, “Arise and eat, because the journey is too great for thee.” Though it be not long, yet the way is miry; therefore obey this voice, arise and eat, “and in the strength of that meat thou mayst go to the mount of God;” and, like Moses, “die in the mount whither thou goest up;” and say, as Simeon, “Lord, now lettest thou thy servant depart in peace, for mine eye” of faith “hath seen thy salvation.”
Secondly. Concerning the FITTEST PLACE for heavenly contemplation, it is sufficient that the most convenient is some private retirement. Our spirits need every help, and to be freed from every hinderance in the work. If, in private prayer, Christ directs us to “enter into our closet and shut the door, that our Father may see us in secret,” so should we do this in meditation. How often did Christ himself retire to some mountain, or wilderness, or other solitary place! I give not this advice for occasional meditation, but for that which is set and solemn. Therefore withdraw thyself from all society, even that of godly men, that thou mayst awhile enjoy the society of thy Lord. If a student cannot study in a crowd, who exerciseth only his invention and memory, much less shouldst thou be in a crowd, who art to exercise all the powers of thy soul, and upon an object so far above nature. We are fled so far from superstitious solitude, that we have even cast off the solitude of contemplative devotion. We seldom read of God’s appearing by himself, or by his angels, to any of his prophets or saints, in a crowd: but frequently when they were alone.
But observe for thyself what place best agrees with thy spirit, within doors or without. Isaac’s example, in “going out to meditate in the field,” will, I am persuaded, best suit with most. Our Lord so much used a solitary garden, that even Judas, when he came to betray him, knew where to find him: and though he took his disciples thither with him, yet he “was withdrawn from them” for more secret devotions; and though his meditation be not directly named, but only his praying, yet it is very clearly implied; for his soul is first made sorrowful with bitter meditations on his sufferings and death, and then he poureth it out in prayer. So that Christ had his accustomed place, and consequently accustomed duty; and so must we: he hath a place that is solitary, whither he retireth, even from his own disciples; and so must we: his meditations go further than his thoughts; they affect and pierce his heart and soul; and so must ours. Only there is a wide difference in the object: Christ meditates on the sufferings that our sins had deserved, so that the wrath of his Father passed through all his soul; but we are to meditate on the glory he hath purchased, that the love of the Father and the joy of the Spirit may enter our thoughts, and revive our affections, and overflow our souls.
Thirdly. I am next to advise thee concerning the PREPARATION OF THY HEART for this heavenly contemplation. The success of the work much depends on the frame of thy heart. When man’s heart had nothing in it to grieve the Spirit, it was then the delightful habitation of his Maker. God did not quit his residence there till man expelled him by unworthy provocations. There was no shyness or reserve till the heart grew sinful, and too loathsome a dungeon for God to delight in. And were this soul reduced to its former innocency, God would quickly return to his former habitation; yea, so far as it is renewed and repaired by the Spirit, and purged from its lusts, and beautified with his image, the Lord will yet acknowledge it as his own: Christ will manifest himself unto it, and the Spirit will take it for his temple and residence. So far as the heart is qualified for conversing with God, so far it usually enjoys him. Therefore, “with all diligence keep thy heart, for out of it are the issues of life.” More particularly,
1. Get thy heart as clear from the world as thou canst. Wholly lay by the thoughts of thy business, troubles, enjoyments, and every thing that may take up any room in thy soul. Get it as empty as thou possibly canst, that it may be the more capable of being filled with God. If thou couldst perform some outward duty with a part of thy heart while the remainder is absent, yet this duty, above all, I am sure thou canst not. When thou shalt go into the mount of contemplation, thou wilt be like the covetous man at the heap of gold, who, when he might take as much as he could, lamented that he was able to carry no more: thou wilt find as much of God and glory as thy narrow heart is able to contain, and almost nothing to hinder thy full possession but the incapacity of thy own spirit. Then thou wilt think, “O that this understanding and these affections could contain more! It is more my unfitness than any thing else that even this place is not my heaven. ‘God is in this place, and I know it not.’ This ‘mount is full of chariots and fire;’ but mine eyes are shut, and I cannot see them. O the words of love Christ hath to speak, and wonders of love he hath to show, but I cannot hear them yet! Heaven is ready for me, but my heart is unready for heaven.” Therefore, reader, seeing thy enjoyment of God in this contemplation much depends on the capacity and disposition of thy heart, seek him here, if ever, with all thy soul. Thrust not Christ into the stable and the manger, as if thou hadst better guests for the chief rooms. Say to all thy worldly business and thoughts, as Christ to his disciples, “Sit ye here, while I go and pray yonder;” or as Abraham to his servants, when he went to offer Isaac, “Abide ye here, and I will go yonder and worship, and come again to you.” Even as “the priests thrust king Uzziah out of the temple,” where he presumed to burn incense, when they saw the leprosy upon him; so do thou thrust those thoughts from the temple of thy heart, which have the badge of God’s prohibition upon them.
2. Be sure to enter upon this work with the greatest solemnity of heart and mind. There is no trifling in holy things. “God will be sanctified in them that come nigh him.” These spiritual, excellent, soul-raising duties, are, if well used, most profitable; but, when used unfaithfully, most dangerous. Labor, therefore, to have the deepest apprehensions of the presence of God and his incomprehensible greatness. If queen Esther must not draw near “till the king hold out the sceptre,” think, then with what reverence thou shouldst approach Him who made the worlds with the word of his mouth, who upholds the earth as in the palm of his hand, who keeps the sun, moon and stars in their courses, and who sets bounds to the raging sea! Thou art going to converse with Him, before whom the earth will quake and devils do tremble, and at whose bar thou and all the world must shortly stand and be finally judged. O think! “I shall then have lively apprehensions of his majesty. My drowsy spirits will then be awakened, and my irreverence be laid aside: and why should I now now be roused with the sense of his greatness, and the dread of his name possess my soul?” Labor also to apprehend the greatness of the work which thou attemptest, and to be deeply sensible both of its importance and excellency. If thou wast pleading for thy life at the bar of an earthly judge, thou wouldst be serious, and yet that would be a trifle to this. If thou wast engaged in such a work as David against Goliath, on which the welfare of a kingdom depended; in itself considered, it were as nothing to this. Suppose thou wast going to such a wrestling as Jacob’s, or to see the sign which the three disciples saw in the mount, how seriously, how reverently wouldst thou both approach and behold! If but an angel from heaven should appoint to meet thee at the same time and place of thy contemplations, with what dread wouldst thou be filled! Consider, then, with what a spirit thou shouldst meet the Lord, and with what seriousness and awe thou shouldst daily converse with him. Consider, also, the blessed issue of the work, if it succeed; it will be thy admission to the presence of God, and the beginning of thy eternal glory on earth; a means to make thee live above the rate of other men, and fix thee in the next room to the angels themselves, that thou mayest both live and die joyfully. The prize being so great, thy preparations should be answerable. None on earth live such a life of joy and blessedness as those who are acquainted with this heavenly conversation. The joys of all other men are but like a child’s plaything, 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!