them to thyself, according to their nature, and thy own necessity. There is no need to object against this, from a sense of thy own inability. Doth not God command thee to _teach the Scriptures diligently unto thy children, and talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up_?[395] And if thou must have some ability to teach thy children, much more to teach thyself; and if thou canst talk of Divine things to others, why not also to thine own heart? [Footnote 393] Psalm xliii, 11. [Footnote 394] Psalm ciii, 1-5. [Footnote 395] Deuteronomy vi, 7. § 22. (2.) Heavenly contemplation is also promoted, by speaking to God in prayer; as well as by speaking to ourselves in soliloquy. Ejaculatory prayer may very properly be intermixed with meditation, as a part of the duty. How often do we find David, in the same Psalm, sometimes pleading with his soul, and sometimes with God? The apostle bids us _speak to ourselves in psalms, and hymns, and spiritual songs_;[396] and no doubt we may also speak to God in them. This keeps the soul sensible of the Divine presence, and tends greatly to quicken and raise it. As God is the highest object of our thoughts, so our viewing of him, speaking to him, and pleading with him, more elevates the soul, and excites the affections, than any other part of meditation. Though we remain unaffected, while we plead the case with ourselves; yet, when we turn our speech to God, it may strike us with awe; and the holiness and majesty of Him whom we speak to, may cause both the matter and words to pierce the deeper. When we read, that _Isaac went out to meditate in the field_, the margin says, _to pray_; for the Hebrew word signifies both. Thus in our meditations, to intermix soliloquy and prayer; sometimes speaking to our own hearts, and sometimes to God, is, I apprehend, the highest step we can advance to in this heavenly work. Nor should we imagine, it will be as well to take up with prayer alone, and lay aside meditation. For they are distinct duties, and must both of them be performed. We need one as well as the other, and therefore shall wrong ourselves by neglecting either. Besides the mixture of them, like music, will be more engaging; as the one serves to put life into the other. And our speaking to ourselves in meditation, should go before our speaking to God in prayer. For want of attending to this due order, men speak to God with far less reverence and affection than they would speak to an angel, if he should appear to them; or to a judge, if they were speaking for their lives. Speaking to the God of heaven in prayer, is a weightier duty than most are aware of. [Footnote 396] Ephesians v, 19. CHAP. XV. Heavenly contemplation assisted by sensible objects, and guarded against a treacherous heart.