CHAPTER XIV.
I. The use of consideration, and its great influence over the heart. II. Contemplation is promoted by the affections; particularly, 1. By love; 2. Desire; 3. Hope; 4. Courage, or boldness; 5. Joy. III. The usefulness of soliloquy and prayer in heavenly contemplation.
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; whosoever thou art, rich or poor, though in an alms-house or hospital, though in the high-ways or 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.
First. 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;” so shall the damned consider the excellency of Christ, whom they once despised, and 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:
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.
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 who 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 in some measure corresponded 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.
3. Consideration, also, presents the most important things in the most affecting way. It 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 has silenced all our distrusts and sorrows, and our cause for rejoicing lies plain before us. 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 prevail with us, which we are sure cannot deceive, or be deceived! Now, consideration is but the reading over and repeating God’s 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.
4. Consideration exalts reason to its just authority. It helps to deliver it from its captivity to the senses, and sets it again on the throne of the soul. When reason is silent, it is usually subject; for when it is asleep, the senses domineer. But consideration awakens our reason, till, like Samson, it rouses up itself, and breaks the bonds of sensuality, and bears down the delusions of the flesh. What strength can the lion exert while asleep? What is a king, when dethroned, more than another man? Spiritual reason, excited by meditation, and not fancy or fleshly sense, must judge of heavenly joys. Consideration exalts the objects of faith, and comparatively disgraces the objects of sense. The most inconsiderate men are most sensual. It is too easy and common to sin against knowledge; but against sober, strong, persevering consideration, men seldom offend.