§ 1. As it is difficult to maintain a lively impression of heavenly things, therefore, § 2. (I.) Heavenly contemplation may be assisted by sensible objects; § 3. (1.) If we draw strong suppositions from sense; and, § 4-11. (2.) If we compare the objects of sense with the objects of faith, several instances of which are produced. § 12. (II.) Heavenly contemplation may also be guarded against a treacherous heart, by considering, § 13, 14. (1.) The great backwardness of the heart to this duty; § 15. (2.) Its trifling in it; § 16. (3.) Its wandering from it; and, § 17. (4.) Its too abruptly putting an end to it. § 1. The most difficult part of heavenly contemplation, is to maintain a lively sense of heavenly things upon our hearts. It is easier, merely to think of heaven a whole day, than to be lively and affectionate in those thoughts a quarter of an hour. Faith is imperfect, for we are renewed but in part; and goes against a world of resistance; and, being supernatural, is prone to decline and languish, unless it be continually excited. Sense is strong, according to the strength of the flesh; and being natural, continues while nature continues. The objects of faith are far off; but those of sense are nigh. We must go as far as heaven for our joys. To rejoice in what we never saw, nor ever knew the man that did see, and this upon a mere promise in the Bible; is not so easy, as to rejoice in what we see and possess. It must therefore be a point of spiritual prudence, to call in sense to the assistance of faith. It will be a good work, if we can make friends of these usual enemies, and make them instruments for raising us to God, which are so often the means of drawing us from him. Why hath God given us either our senses, or their common objects, if they might not be serviceable to his praise? Why doth the Holy Spirit describe the glory of the New Jerusalem, in expressions that are grateful to the flesh? Is it that we might think heaven to be made of gold and pearl? or that saints and angels eat and drink? No, but to help us to conceive of them as we are able, and to use these borrowed phrases as a glass, in which we must see the things themselves imperfectly represented, till we come to an immediate and perfect sight. And besides shewing how heavenly contemplation may be assisted by sensible objects,—this chapter will also shew how it may be preserved from a wandering heart. § 2. (I.) In order that heavenly contemplation may be assisted by sensible objects, let me only advise—to draw strong suppositions from sense,—and to compare the objects of sense with objects of faith.