The Practical Sabbatarian, Chapter 14
CHAP. XIV. The Benefits and Excellency of Holy Meditation.
MEditation is a moſt notable piece of Gods ſervice, the very life and ſtrength of all other Duties, and without which, all duties are infeebled, full of weakneſs and infirmity. Meditatio eſt nutrix orationis. Ger.Meditation is the Nurſe which feeds our prayers, it is the Nail which faſtens the Word, it is one hand that puts on the wedding Garment to fit us for the ſupper of the Lord. Meditation it is the ſpiritual ſilk-worm which works foreign, haec cura, haec ſatage, his juge ſtudium, et corporis, et animae vires impende, et intende.rare and curious ſilk, rich goods out of its own bowels. It is the travel of the underſtanding, the ſouls Hue and Cry after Divine things; it is the fixing of the heart upon God, or ſome thing of God; it is the ſtop and pauſe of the mind from the impertinent wandrings and rovings of it: In a word, Meditation is the randezvous, and trooping together of the thoughts in ſome ſpiritual matter, as Sun-beams are Pſal. 119. 15.gathered together in a burning glaſs. If we meditate upon the Word, or any truth therein, then our thoughts flock together, 1 Tim. 4. 15.and center in the divine truth, in this ſpiritual object. Now for the canvaſing of this Excellent Duty, I ſhall briefly open what may conduce to the fulleſt diſcovery of it:
Firſt, Let us view Meditation in the nature of it, and it may be thus deſcribed. It is the ſouls retiring of it ſelf, that Quatuor tibi meditanda reor, quae ſub te, quae circate, quae ſupra te, et teipſum, a te meditatio, inchoet, ne fruſtrà extendaris in alia, te neglecto. Quid tibi prodeſt, ſi univerſum mundum luereris, ſi teipſum perdas? Et ſi ſapiens ſis, &c. Bernard. Conſid. ad Eugenium. Mr. Greenham in his tract of meditation.by a ſerious and ſolemn thinking upon God, or ſome thing divine, the heart may be raiſed up to heavenly affections: Some refer this holy duty chiefly to the underſtanding, but others draw it nearer to the memory; as one deſcribes Meditation thus; That it is the exerciſe of the mind, whereby we calling our ſelves to remembrance, that which we know, we do further debate of it, with our own ſouls, reaſoning about it, and applying it to our ſelves, that we may make uſe of it in our practice, and ſo it frameth our affections accordingly. Holy Greenham obſerves, in Meditation two parts of the ſoul are buſied:
Firſt, The Memory, remembring ſome thing heard or read;
Secondly, The underſtanding, gathering ſome thing upon that which is remembred. Now
Firſt, Meditation is a retired duty. A Chriſtian when he Meditation a retired duty.goes to meditate, he muſt ſeclude himſelf from the World; the affairs of this life make ſo much noyſe, that they drowne the ſweet, though ſecret muſick of meditation. Holy Iſaac Mat. 14. 23.retires into the field to meditate: there muſt be a neceſſary ſequeſtration Gen. 24. 63.of our ſelves from every impertinent and intruding object, if we will purſue this holy ſervice of Meditation; this duty is chamber, nay, cloſet practice: The ſweet Manna the ſoul feeds upon, when there is no ſpectator of its banquet. When Zacheus would ſee Chriſt, he climbs Luke 19. 3, 4.up into the Sycamore tree to ſee him; ſo when we would ſee God, we muſt get out of the croud of worldly buſineſs, Si ſapiens ſis, deeſt tibi ad ſapientiam, ſi tibi non fueris, Quantum verò; Noveris licet omnia myſteria, noveris lata terrae, alta coeli et profunda maris, ſi temetipſum non noveris, eris ſimilis aedificanti, ſine fundamento, ruinam, non ſtructuram faciens. Bern.we muſt climb up into the tree by retiredneſs of Meditation. St. Bernard when he came to the Church door, he uſed to ſay, Stay here all my worldly thoughts, that I may converſe with God in the Temple; ſo ſay to thy ſelf, I am now going to meditate, O all ye vain thoughts ſtay behind, come not near. When thou aſcendeſt the mount of meditation, take heed that the world do not follow thee at thy heels. Indeed meditation is an inward and ſecret duty, the ſoul retires its ſelf into the cloſet, and bids farewell to all impertinent extravagancies which may diſcompoſe its privacy, and takes a view of thoſe things which are within its ſelf. Meditation is an inviſible duty to the eye of the world, and therefore carnal men do reliſh it.
Meditation is a Serious Duty, and it is one of the nobleſt works a Chriſtian can perform; Reaſon then is in its exaltation. When the ſoul doth meditate, it puts forth the Meditation is a ſerious duty.moſt judicious and rational acts; then is the ſoul moſt like to God, who ſpends eternity in contemplating his own eſſence, Pſal. 77. 12.and glorious attributes. When the Chriſtian meditates he practices an imitation of Divine Majeſty.1 Tim. 4. 15.
Meditation is a ſublime Duty. It is an exerciſe of the underſtanding, it is not a duty in which we converſe with Qualis illic coeleſtium regnorum voluptas ſine timore moriendi cum aeternitate vivendi. Cypr.droſſie things; meditation properly ſets upon ſpiritual things, upon ſpiritual objects, ſpiritual truths, ſpiritual doctrines: David meditates on Gods Law. Meditation pitches upon the joyes of Heaven, the great account man muſt give, the defiling nature of ſin, the extremities of hell, and on objects of the like nature.Pſal. 119. 97. Meditation a ſublime duty.
Meditation is a fixed duty. It is not a curſory work. Mans thoughts naturally labour with a great inconſiſtency; but meditation chains them, and faſtens them upon ſome ſpiritual object. The Soul when it meditates layes a command Meditation a fixed duty. Joſh. 1. 8.mand on it ſelf, that the thoughts which are otherwiſe flitting and feathery, ſhould fix upon its object; and ſo this duty is very advantagious. As we know a Garden which is watered with ſuddain ſhowers is more uncertain in its fruit, then when it is refreſhed with a conſtant ſtream; ſo when our thoughts are ſome times on good things, and then run off, when they onelyonly take a glance of a holy object, and then flit away, there is not ſo much fruit brought into the ſoul. In meditation then, there muſt be a fixing of the heart upon the object, a ſteeping the thoughts, as holy David, Pſal. 108. 1. O Lord, my heart is fixed. We muſt view the Pſal. 108. 1.holy object preſented by meditation, as a Limner, who views ſome curious piece, and carefully heeds every ſhade, every line and colour; as the Virgin Mary kept all theſe Luke 2. 19.things, and pondered them in her heart. Indeed meditation foreign, dicite de aliquo ſecum diſſertante. Grot. in locum.is not onelyonly the buſying the thoughts, but the centering of them, not onelyonly the employing of them, but the ſtaking them down upon ſome ſpiritual affair. When the ſoul, meditating on ſome thing divine, ſaith as the Diſciples in the transfiguration, Mat. 17. 4. It is good to be here.Mat. 17. 4.
Having thus defined, I now come to diſtinguiſh meditation from ſome things which looks very like it: There are ſome duties which have a great reſemblance, and yet differ from meditation; thoſe duties and meditation they are like ſimilar complexions, there is need of a familiarity to diſtinguiſh between them.
Solemn Meditation (the duty we treat of) differs from occaſional; as if one heard the clock ſtrike, he preſently may think with himſelf, what thought have I had of God this hour, I am one hour nearer the Grave, and it lies in Gods boſome whether I ſhall live another hour; ſuch occaſional meditations, are things onelyonly in tranſitu, in a ſhort Pſal. 31. 15.and ſweet paſſage; and as one obſerves, the ſubject of occaſional meditation ariſeth very frequently from things artificial, civil or natural, indeed any thing we ſee or hear: But the objects of ſolemn meditation, are only things ſpiritual and divine. Occaſional meditation is when the ſoul ſpiritualizes any object, when the underſtanding is like an Alymbeck which diſtills ſome thing from every thing; this is that ſpiritual Chymiſtry which turns any metal it meets with into Gold. Our bleſſed Saviour was an admirable example of this, He drew ſpiritual matter from natural objects; from the peoples deſirouſneſs of the Loaves, he ſends them to ſeek the meat which endureth to everlaſting life; and ſo the Goſpel John 6. 27.is full of Parables, and indeed a Chriſtian ſhould ſee ſome thing of God in all things, and all things moſt eminently in God; every ſtream ſhould lead us to the fountane; all things below ſhould be the pedeſtal to raiſe the ſoul higher: A good Chriſtian, I ſay, may from every emergence and occurrence, extract matter of meditation. To inſtance in a few particulars, when we look up to the Heavens, and ſee foreign.them reſplendent with light, we may raiſe this meditation; if the foot-ſtool be ſo glorious, what is the Throne, where God himſelf ſits? Monica, Auguſtines Mother, ſtanding one day, and ſeeing the Sun ſhine, raiſed this meditation, Oh, if the Sun be ſo bright, what is the Light of Gods preſence? When you hear muſick that delights the ſenſes, preſently raiſe this meditation, what is the muſick of a good Conſcience? Ignat. Epiſt. ad Philad.Nay, rather what is the muſick of the Bride Chamber? When you are dreſſing your ſelves in the morning, awaken your meditation, and think thus; Have I been dreſſing 1 Pet. 3 5.the hidden man of the heart? 1 Pet. 3. 5. Have I looked 2 Cor. 5. 1.my face in the glaſs of Gods Word? I have put on my cloaths, but have I put on my Chriſt? When you ſit down Luke 14. 15.to dinner, let your meditation feed upon this firſt courſe, how bleſſed are they that ſhall eat bread in the Kingdome of 2 Cor. 5. 1. Quid eſt vita, niſi meditatio mortis,God? What a Love-feaſt ſhall there be in Glory, when none but friends, and the Bride-grooms gueſts ſhall be admitted? When you go to bed at night, meditate of the putting off the Tabernacle of Clay, the earthly cloaths of your body, and 2 Cor. 5. 10.lying down in the bed of the Grave. When you ſee the Dic dormituro, non expergiſces amplius? Dic experrecto, non potes dormire amplius. …en.Judge go to the Aſſizes, meditate on the laſt Judgement, when we ſhall all ſtand before the Tribunal of Jeſus Chriſt, 2 Cor. 5. 10. Indeed every thing might feed the meditations of a Saint, who is the curious Alchymiſt, who can ſpiritualize every preſented object: But all theſe are occaſional John 4. 7, 10, 13, 14.meditations, and differ from that meditation which is ſolemn and deliberate; (which is the ſubject diſcourſe of this preſent Chapter.)
But ſecondly, Meditation differs from ſtudy: Indeed the Students life looks like meditation, but it varies from it:
Firſt, Meditation and ſtudy differ in the ſubject; wicked men ſtudy, and it may be more then Godly men, but wicked men ſtudy onelyonly, Godly men meditate; It is one character of 1 Pſal. 2.a Godly man, to meditate on Gods Law day and night.
Secondly, They differ in their nature. One well obſerves, Study is a work of the brain, Meditation of the heart. Study ſets the invention on work, but meditation ſets the deſires and affections on work.
Thirdly, They differ in their Objects. Study is of all manner of things, whether Natural, Civil or Mathematical; Study purſues Ariſtotle as well as Moſes: but Meditation is onelyonly of matters which concern our everlaſting wellfare.
The matters we moſt ſtudy, are thoſe truths which are Quae ſunt neceſſaria ad ſalutem, pleno intuitu felicitur inturemur.moſt knotty and difficult, and afford leaſt ſpiritual nouriſhment, as Criticiſmes, Chronologies, Controverſies, &c. But if matters of Meditation, they are plain and of great ſpiritual advantage.
Fourthly, Meditation and Study differ in their deſign. The deſign of ſtudy is Notion, the deſign of meditation is Piety; the deſign of ſtudy is the finding out of truth, but the deſign of meditation, is the holy improvement of truth; the one ſearcheth for the vein of Gold, and the other diggs it out. The end of ſtudy is knowledge, the end of meditation is holineſs. Study is like a winters Sun, warms but little, and hath an inconſiderable influence, but meditation leaves one in a more holy frame; it melts the heart when it is frozen, Pſal. 119. 48, 78and maketh it drop into tears and love: In a word, if we ſee a learned man, we preſently conclude he hath ſtudied Pſal. 119. 148.much; If we ſee a devout and holy man, we may conclude, that man hath meditated much.
Meditation differs from memory. Some have called memory the ſcribe of the ſoul, it ſets down, and pens thoſe things which are done; what we hear or read, the memory doth regiſter; and therefore memory ſeems to bear ſome reſemblance with Meditation; but they differ,
In that the remembrance of a truth, without meditation on it, will but create matter of ſorrow and trouble; A Sermon remembred, but not ruminated on, will ſerve onelyonly Maxima eſt humanae memoriae labili tas, verſamur …îc in terrâ oblivionis, inde ſaepius nobis accidit, ut quae omnium optime addiciſſe videmur, quando ad rem ventum eſt, ignoremus. Ger. Gen. 19. 3.to aggravate our condemnation. Memory is onelyonly the regiſtring of a truth, but meditation is the learning of it by heart; memory opens the door to entertain ſpiritual knowledge, but meditation it locks the door upon that diſcovery; It will not let it fly out again: Meditation, like Lot, is importunate, that holy truths, like welcomed Angels, lodge with us.
The meditation of any thing hath more ſweetneſs in it, then bare remembrance. The memory is the cheſt to lay up a truth, but meditation is the palate to feed upon it. The memory is like the Ark in which the Manna was laid up; Meditation is like Iſraels eating of the Manna. When David began to Pſal. 63. 5, 6.meditate upon God, it was ſweet to him as marrow. There is as much difference between a truth remembred, and a truth meditated on, as between a cordial in the glaſs, and a cordial drank down.
The next thing conſiderable in this excellent duty of meditation, is the timing of it; how much, how often, how long we muſt meditate. Indeed the Scripture doth not poſitively Requiritur animus memor, & vigilans, qui dies, & noctes de praeceptis ſervandis cogitet. Ger.determine any ſet time for this holy ſervice. Our chief Pilots and Guides is this main importance, muſt be ſpiritual prudence, and divine affection; Our wiſdome muſt ſelect, and our love muſt limit the time for ſweet meditation. Indeed ſome of Gods holy people have taken long Journies in this holy duty. David tells us, that he ſpent the whole day in it, Pſal. 119. 97. Nay, he mentions a Godly man, Pſal. 119. 97.who when the day was ſhut in, would not call off his ſoul from this bleſſed ſervice, as being tired and wearied, but would travel all night in the ſame complacential performance. But leaving theſe extraordinary examples, we may Pſal. 1. ….certainly and truly conclude, that we muſt conſecrate ſome part of our time every day to this duty of meditation. David though he had the buſineſs of a Kingdome, and the pleaſures of a Court to divert him, yet ſaith of the Law, it was his meditation all the day; and in this, evidences the excellent Pſal. 119 97.diſpoſition of his ſoul. Truly frequency in this duty, is not onelyonly praiſe-worthy, but will bring in a harveſt of ſpiritual gain.
By frequency we ſhall make our thoughts more plyable for the diſcharge of this ſecret and difficult duty, the ſoul will be made more appoſite and accommodate for it. Frequent and cuſtomary running maketh a perſon long breathed, and more able for exerciſe: when we uſe this duty of Meditation every day, our thoughts will be more conſiſtent, they Hoſ. 6. 3.will be more improved and ripened for meditation. And on the contrary, when we neglect the frequent uſe of it, we ſhall find meditation, firſt more unpleaſant, and then more unneceſſary, and at laſt more diſtaſtfull and burthenſome. Diſuſe quickly brings holy duties into diſguſt.
The interruption in, and infrequency of this duty, will hinder the fruits of it; when there are long ſtrides between the performances of this duty, we loſe the benefit of former meditations. As in the body, when a man makes a free and liberal meal, this will not maintane and ſupport him long, Panem petimus quotidianum, quo quotidiè indigemus, qui que quotidiè nobis frugalitèr alendis ſufficiat. Par.but the next day a new and freſh hunger importunes another meal, and if denyed, the body faints and languiſheth: So meditation, like food, it muſt be our daily repaſt, elſe the refreſhing of former meditations wear out, and leave no fruit or benefit behind. When the Hen leaves her Eggs for a long time, and doth not ſit upon them, they are unfit for production, and never are reared to be Chickens; but when ſhe daily broods upon them, they are living, and lively productions: So when we leave our wonted courſe of meditation for ſome ſpace of time, our affections grow chill and cold, and are not fit to produce comfort and holineſs to our ſouls; when we are conſtant in this work, we ſhall find the benefit and advantage of it.
Queſt. But if it be demanded, how long we muſt continue in this duty of meditation?
Anſw. It may be anſwered, ſo long, till meditation bring forth ſome conſiderable benefit, till it ſtir up our affections, warm Domine, nunq…om à te abſ que te recedam. Bern.our hearts, and tune our inward man, till we find ſome ſenſible change, and transformation in our ſouls. Indeed nature diſreliſheth this duty, and we are very apt to be ſoon weary of it: Our thoughts are like a bird in a Cage, which flutters the more when confined; and meditation faſtens and confines them to ſome ſpiritual object: But the diſtaſts of nature to this duty, ſhould make us not more weary but much more vigorous. As when the wood is green or wet, we do not throw down the bellows in a pet or anger, but we ſpend more time, and draw out more ſtrength in the blowing, and in ſo doing there firſt riſeth ſome ſmoak, then ſome ſparkes, and by going forward, at laſt it breaks into a hot and bright flame: And ſo it is with the duty of divine meditation; when we firſt meditate on ſpiritual things, at firſt we raiſe a ſmoak of a few ſighs towards God, and by continuance ſparkes of holy affections fly up heaven-ward; Gen. 8. 21.but at laſt, there is a flame of ſeraphical loves, the ſoul is in an extaſie with Jeſus Chriſt. Now we ſhould not give over In phraſi hac, primò eſt foreign, tribuitur que deo, quod proprium eſt hominibus. Secundò, eſt metaphora, ſicut homines odoribus gratis▪ ſuaviter officiuntur; it a deus delectatur file, & gratitudine Noah. Par. in Geneſ.meditating till this flame break out and aſcend up towards God, as Noah's ſacrifice, with a ſweet ſmelling ſavour to the Divine Majeſty. When a man goes forth in a calm and ſerene evening, and views the face of the Heavens, he ſhall at firſt ſee a ſtar or two twinckle and peep forth, but if he continues his proſpect, both their luſter, and their number is increaſed, and at laſt the whole Heavens are beſpangled with ſtars: So when we firſt meditate upon the promiſes of the Goſpel, at firſt it may be, one ſtar begins to appear, a little light conveighs it ſelf to the heart; but let us go forward, and we ſhall find when our thoughts are amplified and ripened, there will be a clear light, more ſatisfaction will be conveyed to the Soul; and in continuance of theſe divine meditations, the Covenant of Grace will be beſpangled with promiſes, as the Heavens with ſtars, to give us rich and full ſatisfaction.
But there are ſome ſignal and ſpecial ſeaſons for the acting of this duty of meditation: Sometimes our affections are more ſmart and vigorous, our thoughts are more lively and unwearied, and ſo more diſpoſed to this excellent ſervice; and ſuch ſeaſons are our harveſt for the acting of this duty, and reaping the great comfort of it.
The morning is an accommodated time for meditation; then the body hath been refreſhed with the ſweetneſs of The firſt ſeaſon for meditation.reſt, and ſo the impreſſions of toyle being worn off, it is the more active for the labours of meditation. David was with God before break of day. The morning Sun ſmiles with the Pſal. 119. 147.moſt pleaſant aſpect when firſt it begins it's laborious circuit, Our thoughts are ſhot out of our minds with greateſt ſtrength in the morning, when our bodies can yield their moſt lively aſſiſtance, and there are many pregnant reaſons for it.
Holy thoughts and meditations are moſt acceptable in that ſeaſon. When we awake in the morning, many ſuitors attend our thoughts, aad every ſuitor uſeth urgent importunity; Jer. 2. 3.now if ſpiritual things obtain the firſt admittance, this is moſt grateful to God. It cannot but be a ſinful provocation, that our thoughts ſhould be as the Inne in Bethlehem, Luke 2. 7. where ſtrangers took up all the rooms, and Luke 2. 7.Chriſt was excluded, and was fain to lye in a manger. Indeed Charitas ſponſae, quae tot allecta beneficiis, ſponſo deo, in amore, obedientiâ, et obſequio mutuò reſpondit, et eum deperiit. Lyran.it cannot but be matter of deploration, that vain and worldly thoughts ſhould take up all the rooms of our ſouls in the morning, and Chriſt ſhut out: But for the prevention of this, let Divine things firſt attach our meditations, and this will be well-pleaſing to the Lord. In the ſtilling of ſtrong water, the firſt water which is drawn from the ſtill is more full of ſpirits, and the ſecond and the third they are weaker and ſmaller, and not of the ſame value: So the firſt meditations which are ſtill'd from the mind in the morning are the beſt, and we ſhall find them more full Gen. 4. 4.of life and ſpirits, and they come nearer to Abels ſacrifice. Abel non etemandato tantùm, ſed exſide obtulit.The morning is the golden hour of the day, like the firſt ſpringing graſs, which is moſt pleaſant to the eye, and moſt ſweet to the taſte. The morning is the firſt budding of time; Let Chriſt have it in holy and divine ſpeculations.
Meditation in the morning will be more influential. The Veſſel which is firſt ſeaſoned with that which is pretious and odoriferous, will retain the ſcent and tincture, nor will eaſily loſe it but with much toyle and labour. That of the wiſe man is conſiderable, When thou awakeſt, it will talk with Prov. 6. 22.thee. As Servants come to their Maſters in the morning, and receive Rules from them, how they ſhall manage their buſineſs all the day following; So a gracious heart, which meditates on Gods Word, and things divine, in the morning, thoſe ſavoury tinctures abide on him all the day, and Qu… ſemel eſt imbu…a recers, ſervabit odor…m, te…ta diu.he walks with more circumſpection and fruitfulneſs. Wind up thy heart towards Heaven in the morning, and it will go the better all the day. The wool takes the firſt dye beſt, and it is not eaſily worn out: The heart ſeaſoned with holy meditations in the beginning, will keep this colour in grain. It would become us to perfume our minds with divine thoughts betimes on the day, that the ſmell may ſcatter it ſelf to all we meet withall that day.
Equity requires our morning meditations to be ſequeſtred, and ſet apart for God: Some of his firſt thoughts were ſet upon us; If we are in Chriſt, we had a being in his thoughts Eph. 1. 4.of love, before we had a being in the world; His earlieſt 1 Joh. … 19.loves faſtened upon us, when we were onelyonly in the poſſibility Spirituales benedictiones in ipſâ aeternâ praedeſtiratione ſuerunt nobis in Chriſto praeparatae. Zanch.and futurition of a being: We had the morning of Gods thoughts, before ever the Sun did riſe or ſhine in the World: What thoughts of free and rich Grace, what kind thoughts of mercy and peace had God of us from all everlaſting? Let us in ſome meaſure retaliate the firſt loves of God, let us fix our thoughts upon God in holy meditation before the day breaks, and delivers the light, the infallible Jer. 31. 3.harbinger of it.
But more eſpecially, the morning of a Sabbath is the moſt genuine and ſweeteſt ſeaſon for meditation, and that upon this two-fold account.
Holy meditation will faſten the heart upon God, which is very neceſſary upon the morning of a Sabbath. Meditation is properly the centring of the thoughts, (as was ſuggeſted before) and fixing them upon ſome ſpiritual object. Gen. …4. 1.Our hearts they are naturally ſlippery, and will be gadding with Dinah, unleſs they are kept at home, (viz.) with God, the proper home of the ſoul, by divine contemplation. It was the boaſt of holy David, that his heart was fixed; the Pſal. 57. 7.fixing of the ſoul on God, is both the duty and the glory of a Pſal. 108. 1.Chriſtian. Now when once meditation hath faſtened our thoughts on ſomething divine, they will not be ſo eaſily call'd off, nor ſo ſubject to ſinfull avocations, which will be a tranſcendent happineſs on the Lords day.
Divine meditation will fledge and raiſe our affections, not onelyonly ſix our hearts upon God, but draw them out to God in ardent and holy deſires, which likewiſe is moſt ſuitable to the morning of a Sabbath. We light affection by the fire of meditation. On Gods holy day we ſhould be in an extaſie Pſal. 42. 2.of love to Jeſus Chriſt; and meditation is that which can elevate and draw up the deſires to Chriſt; and when they are once raiſed, they do not ſo eaſily ſink and fall again. Pſal. 119. 97.When Bells are raiſed then they are muſical, and proclaim their loud harmony to all who are within the hearing. The Pſal. 19. 6.Sun when it is riſen it aſcends gradually, and runs its pleaſing and ſwift circuit, untill it be ſtopt by full noon. So Pſal. 104 34.likewiſe the ſoul being raiſed by ſweet and divine meditation on the morning of Gods holy day, it will be drawing out its holy fervencies and longings after God the whole Sabbath enſuing.
The next ſeaſon for holy meditation, is the Evening: So we read of holy Iſaac, He went out to meditate in the field at Even tide, Gen. 24. 63. When buſineſs is over, and every The ſecond ſeaſon for meditation.thing is calm, it is then a convenient time to let out our thoughts looſe to fly up to God. God had his Evening as Exod. 29. 39.well as his Morning ſacrifice. As the cream at the top is ſweet, ſo is the ſugar at the bottom. When the plummets Egreſſus Iſaac in agrum ad m…ditandum, accepit praemium pietatis, ſponſam ſcil. gratiſſimam.of our ſouls have been running down in worldly affairs and buſineſſes in the day time, then in the Evening to draw up that weight of the Clock in holy meditation is moſt ſuitable and commendable; nor can any thing better become a Chriſtian, then in this duty to give God the Alpha and the Omega of every day.
The third ſeaſon for holy Meditation, is the night time, when nature hath rockt every thing aſleep, and ſilenced the world from interrupting noyſes. This David leaves, as The third ſeaſon for meditation.the matter both of his command and example, Pſal. 63. 6. The night ſeaſon is ſequeſtred from worldly affairs, and is Pſal. 63. 6.not checkt with their clamorous importunity, nor is it a time Pſal. 4. 4.diſtracted with the incurſions of ſenſible objects; it is likewiſe a time not accoſted or beſieged with frivolous or dangerous temptations: There are two things which do much fit and diſpoſe the ſoul for Meditation, (viz.) Reſt and Silence, Sancti laetantur dei patefactionibus, ſed timore et tremore.both which are to be found in the night: And to this may be added, when the curtains of darkneſs are drawn over the world, we are then filled with a religious fear of God; our hearts are more compoſed, and we entertain more ſolemn, and awfull apprehenſions of the Divine Majeſty, Stulte, quid eſt ſomnus gelidae niſi mortis imago?there is then a holy terrour ſtruck upon the ſoul. And when we lie upon our beds; the bed is an image, and repreſentation of the Grave, and at ſuch a time a man may be more ſerious, and compoſed for the duty.
But above all, let us conſider, the Sabbath is the fitteſt time for meditation: On that day our Saviour aroſe from the The fourth ſeaſon for meditation.Earth, and our ſouls ſhould aſcend and raiſe themſelves towards Heaven. And meditation doth not onelyonly become the morning, but the whole day of a Sabbath; it muſt not onelyonly be our morning dreſs, but the attire we muſt wear all the day. We ſhould think with our ſelves, the Lords day it is a type of Heaven, and contemplation is the work of Heaven. The Heb. 4. 9.preſent Sabbath is onelyonly the abridgement of that eternal reſt, which the Saints ſhall enjoy with God; And they which diſreliſh this duty, how can they expect that glorious reward, which principally conſiſts in the view and contemplation of God? A gracious ſoul upon the Lords day, by meditation may converſe with God, and with the inhabitants of another world, he may enjoy as much of God, as this interpoſing vail of fleſh will admit of. And thus much for the proper ſeaſons of meditation.
The next thing which will further illuſtrate this bleſſed duty of meditation is the evidencing of the great advantages The great advantages of meditation.of it, which are both rich and many: As ſeveral Diamonds are found in the ſame Rock, and much Gold crowded into the ſame Mine. Let us therefore take theſe manifold Emoluments in their Order.
Meditation is a vigorous antidote againſt ſin, It is rare phyſick to purge away or prevent that poyſon: Moſt ſin for want of meditation: There are two great ſnares which take moſt The firſt adtage of meditation.men, and intangle them in ſin, (viz.) Ignorance and Incogitancy; when we either not know our danger, or not conſider our duty. Men certainly would not be ſo brutiſhly ſenſual as they are, if they did ſeriouſly weigh things in the ballance by ſolemn and holy meditation. If they did meditate on the ſtrength of Gods Arme, on the ſtrictneſs of Gods Juſtice, Exod. 15. 16.on the conſuming power of his Wrath; if they ſeriouſly conſidered how infinitely evil ſin is, how much it Nehem. 9. 33.affronted Divine Purity, and broke in pieces Divine Laws, Heb. 12. 29.how exceedingly it endangered the ſoul, and how deeply it Pſal. 5. 3.wounded the conſcience; ſurely men would flee all appearances 1 Joh. 3. 4.of evil, and repulſe a temptation in its firſt onſet. It is ſin which puts a worm into Conſcience, a ſting into Death, 1 The…. 5. 22.a curſe into the Law, and fire into Hell. Men meditate not Rom. 2. 15.on theſe things, and ſo they are entangled in the ſnare. Holy meditation is a golden ſhield againſt the darts of ſinfull temptations. In this caſe meditation would be as the Angels Judg. 22. 23.ſword, to ſtop us in our ſinfull cariere, and to ſtrike us into clammy ſweats and heavy damps, that we ſhould not ſport our ſelves in the wayes and traverſes of ſin and provocation. Joſeph's meditation on Gods preſence and omnipotency, Gen. 39. 9. Joſephus circumſeptus fui… pulcherrimarum virtutum choro, quarum hortatu, victor evaſit.ſpoyled the deſign of his Miſtris her dalliance, and kept him within the limits of holineſs and chaſtity. Meditation makes the heart like we… tinder, it will not take the Devils fire. In a word, it is ſtrange raſhneſs in men, that they will be taken in the ambuſhes of ſin, before they ſeriouſly meditate on what they are going about.
Holy meditation keeps vain and fooliſh thoughts out of the heart, it prepoſſeſſeth the ſoul, that frivolous imaginations The ſecond advantage of meditation.tions are wholly ſhut out. God complains of the people of Iſrael, that they were wholly taken up with vain thoughts, Jer. 4. 14.Jer. 4. 14. And ſo it is with moſt men, their minds are filled with froth and vanity, and varieties of fooliſh thoughts croud in upon them, as flyes ſwarm to the place where the honey lies, and thoſe incautelous perſons conſider not, that foreign Chryſoſt.ſin begins at the thoughts, which are the firſt plotters and contrivers of all evil; the heart is the womb whereall ſin is conceived and framed; and outward acts onelyonly midwife the ſinfull birth into the world, and make it viſible: The mind and fancy is the ſtage where ſin is firſt acted. The malicious O quàm vanae ſunt hominum cogitationes; una cogitatio foelix eſt, cogitare de domino. Hieron. in Pſal.man acts over his ſin in his thoughts, he plots his revenge; the impure perſon acts over his concupiſcence in his thoughts, he contrives his luſt: And it is much to be deplored, how much wickedneſs is committed in the chambers of our thoughts. Now meditation on things Divine, the Purity of God, the Promiſes of God, would be a Soveraign means to exite and baniſh ſuch vain and flatulent thoughts. Hierome 2 Cor. 7. 1.cries out, How vain are the thoughts of men, there is but one thought conſiderable, and that is, to think on God. If David had carried the Book of the Law about him, and meditated 2 Sam. 11. 2.on it, he had not looked on Bathſheba with ſuch a wanton Pſal. 1. 2.eye; Holy meditation would have quenched the fire of that luſt. This heavenly duty hath this advantage in it, it preſſes the thoughts for the ſervice of Chriſt, nor will permit them to wander in a ſinfull liberty.
Meditation it puts life into Ordinances, and makes them ſweet and ſavoury to the ſoul. Ordinances they are like The third advantage of meditation.cloaths which have no warmth in themſelves, but as they are heated by the body which wears them; and ſo Ordinances have no energy or quickning power in themſelves, but as the divine ſpirit co-operates with them, and our ſerious meditation makes them fruitfull and effectual. If we canvas an Ordinance or two, we ſhall find this more apparent and manifeſt. Shall we inſtance
In Prayer. Meditation before prayer, is like the tuning of an Inſtrument, and the fitting it for melody and harmony; This holy duty of meditation doth mature our conceptions, excite our deſires, and ſcrew up our affections: what is the Preces non tam verbis, quam animo aeſtimantur. Chemnit.reaſon, there is ſuch a diſcurrency in our thoughts, ſuch a running of them to and fro when we are in Prayer, like duſt blown up and down with the wind, but onelyonly for want of meditation? And what is the reaſon, that our deſires foreign.in prayer, are like an arrow ſhot out of a weak bow, that they do not reach the mark, but onelyonly upon this account, we do not meditate before prayer? He who would but conſider before he comes to prayer, the pure Majeſty of God, the holineſs of his Nature, the quickneſs of his Eye, the ſtrength of his Hand, and that he will be ſanctified by all Acts 1. 14.who draw near to him, as likewiſe thoſe things he is to pray Ipſa majeſtas dei, eſt origo et fundamentum gloriae; Gloria ex Majeſtate emanat ſicut radius â ſole. Alap.for, the pardon of Sin, the ſpirit of Grace, the aſſurance of Gods Love, an inheritance with the Saints in light, Col. 1. 12. How would this cauſe his prayer to aſcend, as incenſe before God? David expreſſes prayer by meditation; Give ear to my words O Lord, conſider my meditation, Pſal. 5. 1.
In hearing the word, the benefit of it much depends upon meditation. Before we hear the word, meditation is the plough Dum terra labori, et agriculturae reſpondet, ipſe deus novas pluvias et novas ſolis caeli que influentias immutit.which opens the ground to receive the ſeed; and after we have heard the word; meditation is as the harrow which covers the new ſown ſeed in the earth, that the Fowls of the air may not pick it up. Meditation makes the Word full of ſap and juice, life and vigour to the attentive hearer: What is the reaſon; that moſt men come to hear the word, as the beaſts came into the Ark, they came in unclean, and they went out unclean? it is, becauſe they do not meditate on the truths they hear; they put truth into ſhallow and neglective memories, and they do not draw it out by ſerious meditation. It is ſaid of the Virgin Mary, that ſhe pondered Luke 2. 19. foreign tanquam ſemen in agro.thoſe things in her heart. A ſteddy and conſiderate meditation on divine truth would produce warm affections, zealous reſolutions, and holy actions. If we will profit by the Word, let us conſcionably meditate on the Word.
In receiving the Sacrament: Meditation puts a taſte upon that divine feaſt; Examination is commanded before we approach this Supper; now this duty of Examination is beſt managed by meditation. He who meditates aright concerning 1 Cor. 11. 28.him who is the Author, the Object, the end of the Haec foreign in tribus p…rtibus conſiſtit 1 In agnitione miſeriae, et peccatorum magnitudinis, & reatus gravitatis. 2. In fide et fiduciá mediatoris, ne deſperatione abſorbeamur. 3 In ſerio reſipiſcentiae, et novae obedientiae propoſito. Par. Luke 22. 15.Sacrament, and conſiders with himſelf, what rich teſtimonies of Grace there are to the worthy receiver; how will this diſpoſe the ſoul to that holy Ordinance? And he who meditates of his infinite miſery out of Chriſt, and of his happineſs in a dear Redeemer; how will this encourage and ſharpen his deſires to come to the Lord Jeſus, and meet him at his own table? And in receiving we ſhould meditate on the ſufferings of Chriſt, for the Sacrament is onelyonly the abridgement of Chriſts agony: And we ſhould likewiſe meditate on the affections and loves of Chriſt, for the Sacrament is a Copy of his love. The Sacrament is food, and ſo we muſt receive it with an appetite and ſtrong deſires, but this food muſt be carefully concocted by meditation.
The fourth advantage we receive by meditation, is the ſtrengthning and recruit of our Graces. Indeed grace The fourth advantage by meditation.and meditation are reciprocal cauſes of each other; meditation maintanes grace, and grace exerciſes meditation. A gracious heart with Moſes, aſcends the mount of meditation Exod. 24. 15.to meet with God, and then his face ſhines, his graces are more illuſtrious and reſplendent. Meditation feeds three royal Graces with ſupply and ſupport.
Firſt, Faith receives recruit from this heavenly duty. Fides eſt quaſi column…, et fundamentum in terrâ jactum, fides inter omnes res, eſt ſolidiſſima, certiſſuna, et firmiſſima. Chryſoſt. Heb. 11. 19.When our faith languiſheth, and our thoughts are ready to terminate in deſpair, then meditation brings a cordial, it fixes upon the power of God, which is faiths great ſupporter in all our temptations. When the ſoul ſhall meditate thus; that God by his own Fiat, his own Word, gave being to the World, and raiſed this glorious ſuperſtructure where man now inhabits, and that his power is no leſs then infinite, reducing into act, and being whatſoever the Divine Will ſhall command; how doth this underprop our faith, and preſerve it, and ſecure it againſt the quick-ſands of unbelief? Haec ſuit invicta illa fidei foreign, et baſis, in mandato et promiſſionibus dei radica…a.Thus Abraham meditates on Gods power, and this meditation ſo ſteels and backs his faith, that it breaks through the moſt rigorous and fierce onſets of tryal and temptation, and ſo becomes laureat and victorious.
Another grace which flouriſhes and thrives on the Mount of meditation, is Hope; Faith is confirmed, and hope is enlarged 1 Tit. 1. 1. Tit. 2. 13. Col. 1. 5. Quaerat aliquis quando per…eniam ad ſperatum gaudium, reſpo…dendum cum deus dederit, nullae ſunt l…ngae morae ejus, quòd certò donabit. Tert. Pſal. 103 5.by meditation; the hand of faith is ſtrengthned, and the wing of hope is plumed by this excellent duty. If a Chriſtian ſhould conſider by holy and ſerious meditation, thoſe enamouring notions of Heaven and bleſſedneſs which the Scriptures lay down, and contemplate on that ſpring of joy, that life of glory, that rich inheritance, that future portion, which he lives in the expectation of, this would put his hope upon the full ſpeed to poſt towards his deſired poſſeſſion. The grace of hope by holy meditation becomes more fledged and vigorous, and reneweth its ſtrength like the Eagle.
The grace of Love is much meliorated and advanced by this duty of meditation. There is an affectionate longing towards Chriſt in every gracious ſpirit, which is fed and Pſal. 42. 1, 2. Joh. 3. 34. Col. 2. 3. Col. 1. 19.ſuccoured by continual and due meditation upon its infinite want of Chriſt; and a weighty conſideration of thoſe treaſures of grace which are laid up in Chriſt, and ſo the ſtream of holy love to this Mediator ſwells, and is ready to overflow all Caeteri homines gratiam nacti ſunt gradu inferiore, Chriſtus omnem gratiam poſſidet, et gradu ſummo. Daven.banks of reſtraint. Our love of deſire after Chriſt, ariſes much from the meditation of his benefits; and our love of complacency in Chriſt flowes much from the meditation of his excellencies. But ſtill it is meditation that blows our love into a pure flame, and raiſes it to the higheſt degree; And therefore as we deſire to raiſe and refine our love, let meditation be our Mount Olivet, to which we may frequently repair.
The laſt advantage which meditation brings, is the amplification of our comforts. The bleſſed promiſes recorded in The fifth advantage by meditation.the Word, they do not conveigh comfort to us only as they are recorded, but as they are applyed by meditation. The Grapes while they hang upon the Vine, they do not produce any Wine to exhilarate the gatherer or the poſſeſſor; but when they are ſqueezed in the Wine-preſs, they yield forth that Liquor which is of ſo chearing a nature. And Judg. 9. 13.ſo promiſes, while onelyonly left upon record in ſacred writ, they do not drop their Soveraign Juice, which chears the heart of a poor believer, but when we ponder and preſs them by ſtedy and ſerious meditation, then theſe promiſes conveigh water of life to us, and drop cordials into our carefull breaſts. Thus David in the 63 Pſalm, through divers Pſal. 63. 5, 6, 7, 8.verſes, tells us what marrow and fatneſs, what luſhious and ſweet delight he found in Gods Ordinances, verſ. 5th, and what cariers of love and purſuit he had after the enjoyment of God, verſ. 8th; but all this is the fruit of meditation, verſ. 6th. Indeed one morſel of meat chewed and digeſted, conveighs more nouriſhment then a greater quantity ſwallowed down whole; ſo one Promiſe, or one Ordinance ruminated upon, and digeſted by ſweet meditation, conveighs more comfort to the ſoul, then many Promiſes or Sermons in the head which are not meditated on. And thus much for the advantages of meditation.
Let us in the next place caſt an eye upon the excellency of meditation. Without controverſie great is the rarity of this The excellency of meditation.bleſſed duty: Some of the Antients have call'd it, The nurſery of Piety; And St. Hierom calls it his Paradiſe. Indeed meditation Auguſt. Chryſoſt. Cypr.is the Piſgah ſight of the mind, when the ſoul takes a proſpect, not of an earthly, but of an Heavenly Canaan; we meditate on thoſe things which are within the vail, Dixit Hieronymus oppida, et urbes videri ſibi tetros carceres, et ſolitudinem ejus eſſe Paradiſum. Epiſt. 72. foreign. Theophyl.Heb. 6. 19. The ſoul is upon the wing in this ſoaring duty, and the thoughts march heaven-ward. Theophylact calls this duty the very gate and portal by which we enter Glory; by this ſervice we are uſhered in to glance at God himſelf. Meditation is the work of Heaven begun, the fight of God in the twi-light, the very view of him in a proſpective; it doth heighten us to a kind of Angelical frame, and brings the Soul and God together. And yet how many neglect this duty, and live almoſt in the non-performance of it? They make large ſtrides and gaps between their meditations; 1 Cor. 13, 12. 1 Joh. 3. 2.now a little muſing, and then after many dayes a return to that roſeat path again, for ſo indeed is holy meditation. How ſhould this ſtrike ſuch with fear and ſorrow; have they nothing Heb. 6. 19.above to contemplate on? No goods within the vail to Meditatio nihil eſt, niſi viſio dei è longinquo.take an Inventory of by this bleſſed duty? Where is their God, their Chriſt, their Crown of Glory? Are theſe Seraphical objects ſo above their thoughts; as they are wholly ſtrange to them? Meditation is our view of God at a diſtance, a glance at Chriſt afar off. By this duty the ſoul liſtens Mat. 25. 10.to the muſicks of the Bride Chamber, which he in this life hears more confuſedly, and in glory he ſhall hear them more diſtinctly. And yet (I ſay) how many account this ſweet and heavenly duty, a melancholick interruption of their peace and quiet? But as the Moon loſeth nothing of its light or brightneſs, becauſe the dog barks at it; and many rich Countries loſe nothing of their treaſure, becauſe they lie fallow, and are altogether unknown; Their Mines are no way to be undervalued, becauſe they want a diſcovery; So neither can any Eclipſe darken this Divine ſervice of meditation, Joſh. 1. 8. Gen. 24. 63. Pſal. 104. 34. Pſal. 119. 15. 1 Tim. 4. 15. Pſal. 1. 2.notwithſtanding many live in the total or partial neglect of it. Meditation will be the command of a God, the Evening ſacrifice of a Patriarch, the Divine refreſhment of a Pſalmiſt, the Reſolution of a Saint, the Work of an Evangeliſt, and the Character of a Godly man, although it is a duty of a low price among formal profeſſors, or the prophane ſcoffing miſcreants of the World. Meditation will be the Saints mountain of Spices, though unregenerate perſons ſmell not the fragrancy of them.
And that which is one Pearl in the Crown of this Duty, is its indiſpenſable neceſſity. One obſerves, That the end why God gave us his Word, is not onelyonly to know it, but to meditate The neceſſity of meditationon it, not to run it over with a tranſient glance, but to traverſe it in our meditations, and to ponder it in our Pſal. 119. 97.thoughts. Now meditation will appear to be neceſſary upon a Luke 2. 19.threefold account.
It puts the intellectual part of man upon ſervice: The underſtanding is not more buſied in any duty, then in meditation; then like the Silk-worm it ſpins out of its own bowels; Intell…ctus, et mens, eſt ſedes ſapientiae, … veteres putabant.when we meditate, we rally up our thoughts to fall upon ſome divine object: This holy duty is properly the task of the underſtanding. The Tongue works in prayer; the Ear bends in hearing, the Hand is ſtretcht out in Sacramentall receiving, the Eye toyls in reading, the Heart is, or ought Jam. 5. 16. Mat. 11. 15.to be employed in every ſacred ſervice; but the Mind is taken up in meditating on ſublime and ſupernatural objects. The Eagles of the thoughts fly upon this Carcaſs; to allude Mat. 24. 28.to our Saviour.
Meditation fructifies duty, without which the truths of God will not ſtay with us. The heart is naturally hard, the memory ſlippery, and all loſt without meditation, every drop Mark 8. 17.runs out again, and the whole web of divine ſervice is unravell'd. The Apoſtle compares the word to rain, Heb. 6. 7. Heb. 6. 7.Now it is meditation onelyonly which ſaves this rain water, that it ſheds not, and run in waſte. This neceſſary duty of meditation it faſtens truth upon the heart, and is like the ſelvedge which keeps the cloath from ravelling; It is the engraving of letters in Gold or Marble which will endure; without this piece of holy duty, all the preaching of the Cor eſt ſons ſapientiae.Word, is but writing in ſand, or pouring water into a ſieve. Reading and hearing without meditation, is like weak phyſick which will not work. The Word cannot be in the heart, Deut. 6. 6.unleſs it be wrought in by holy meditation; this is the hammer which drives the nail to the head. Ordinances without this duty are but ſpiritual pageantries, a pleaſant landskip, which when we have viewed, we preſently forget. Jam. 1. 23.Knowledge without meditation is like the glaring of a Sunbeam upon a wave, it ruſhoth into the thoughts and is gone. There is very much in this duty to fix truth upon us. Carnal mens thoughts they are uſually flight and trivial▪ they know things, but they are loath to let their thoughts dwell upon them. Muſing makes the fire burn. Men muſing and meditating Pſal. 39. ….on the Word are much affected, and then they are ready to ſay, now we taſte the ſweets of our beloved, we lie Pſal. 119. 93.under the force and power of the Word.
Meditation it ſweetens our life here below. The contemplative Chriſtian lives in the Suburbs of Heaven. How did meditation caſt a flavour upon Davids ſoul, and fill it with Pſal. 63. 5.aromatick and perfuming impreſſions? Geographers are at a loſs to find the place where Paradiſe was; now to ſtop their curioſities, it may be replyed, it may be found in the fragrant tract of heavenly meditation. When we meditate upon the ſweetneſs of ſcriptural promiſes, upon workings of Chriſts heart towards believers, upon the watchfulneſs of Gods eye over his people, upon the all ſufficiency of our Saviours merit for 1 Cor. 2. 9.life and ſalvation, upon the recompence of reward, ſo great that 2 Cor. 12. 1.mans thoughts cannot graſp it; how do theſe, and ſuch Rev. 1. 10.like things raiſe us to St. Pauls rapture, or St John's extaſie, which were the initials of Glory to thoſe heavenly Apoſtles? Quid eſt, quòd futura laetitia in cor non aſcendit? qui… ſons eſt, et aſcenſum neſ…it. Bern.It may be averred for certain, that the neglect of this duty brings a ſearcity of comfort upon our lives, which otherwiſe might meet with a plenteous harveſt, and a conſtant revenue of joy and ſatisfaction.