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 waik to mount Sion; from the kingdoms of this world to the kingdom of saints; from earth to heaven; from time to eternity; it is a walking upon sun, moon, and stars, in the garden and paradise of God. It may seem far off: but spirits are quick; wheth er 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 persude you to exercise. I urge you to look on no deformed objects, but only upon the ravishing glory of the 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 wo, 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 spoke againt 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.

§ 7. (II.) As to the fittest time for this heavenly contemplation; let me only advise, that it be stated, frequent, and seasonable.

§ 8. (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 feare superstition. Stated time is a hedge to duty, and defends it against many temptations to omission. Some have not their time at command, and increfore cannot set their hours; and many are so poor, that the neces sities 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 thny can, with the labors of their callings.-Yet those that have more time to spare from their 2 K

worldly necessities, and are masters of their time, I still advise, to keep this duty to a stated time. And, indeed, every work of the day had its appointed time, we should be better skilled, both in redeeming time, and performing duty.

§ 9. (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 their business, I advise that it be once a day at least. Frequency in heavenly contemplation is particularly important.

10. 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 addressess. 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 keep thyself a stranger still. 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 whither 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 side, 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 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 that I daily conversed in; 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 at 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 inexpressible horror to a dying man, to have strange thoughts of God and heaven. I am persuaded the neglect of this duty 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,

§ 11. It will prevent unskilfulness in the duty itself. How awkwardly do men set their hands to a work they are seldom employed in? Whereas frequency will habituate thy heart to the work, and make it more easy and delightful. The hill that made thee pant and blow at first going up, thou mayest easily run up, when thou art once accustomed to it.

§ 12. Thou wilt also prevent the loss of that 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 thy heart above; but meditation is the life of most other duties, and the view of heaven is the life of meditation.

§ 13. (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 will 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 meditute 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 ap

propriated 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 to 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 Sabbath. 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.

§ 14. 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,

§ 15. When God hath more abundantly warmed thy spirit with fire from above. Then thou mayest soar with greater freedom. A little labor will set thy heart a-going at such a time as this; whereas, at another time, thou mayest 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, says, "Arise up quickly, and follow me;" be sure thou then arise, and fellow, and thou shalt find thy chains fall off, and all doors will open, and thou wilt be at heaven before thou art aware.

and

§ 16. 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 times 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 they 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 to 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 knowest 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 -preset 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."

§ 17. And another season peculiarly fit for this heavenly duty, is, when the messengers of God summon us to die. When should we most 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 fetched from our eternal joy. As heavenly delights are sweetest when nothing earthly is joined with them; so the delights of dying Christians are often times the sweetest they ever had. What a prephetical blessing had dying Isaac and Jacob, for their sons! With what a heaven

song, and divine benediction, did Moses conclude