Christ and the Covenant, Sermons · Sermon 7
The Sweetneſs and Profitableneſs of Divine Meditation. SERM. VII.
Pſalm. 164.34.
My Meditation of him ſhall be ſweet.
THe Pſalm, is a Pſalm of Thanskiving; wherein the Pſalmiſt doth call upon, and provoke himſelf to praiſe the Lord, upon the account of his Greatneſs, verſ. …. Bleſs the Lord, O my ſoul; O Lord my God, thou art very great, thou art clothed with Honour and Majeſty.
Which greatneſs of God is Illuſtrated, by the work of Creation, and Preſervation.
By the work of Creation, from the 2. verſ. unto the 25.
By the work of Preſervation; from the 25. unto the 33,
Having called upon himſelf thus to praiſe the Lord, he reſolves to do it; I will ſing unto the Lord as long as I live, I will ſing praiſe unto my God, while I have my beeing.
And ſaith he, My Meditations of him ſhall be ſweet, I will be glad in the Lord.
My Meditation of him ſhall be ſweet.
Take the words as they lie in themſelves, and you have this Doctrine preſently.
Doct. That 'tis a ſweet thing for a gracious ſoul to meditate on God: Meditation work, is ſweet work. A gracious ſoul doth find ſweetneſs, in meditating on God: David was a gracious man, and he found ſweetneſs in this work of Meditation on God. 'Tis the property then of a gracious ſoul, to find ſweetneſs in meditating on God.
For the opening and proſecuting of which Argument;
Firſt, We will inquire what this Meditation is, what is the true Nature and Notion of Meditation.
2. How, and in what reſpects, a man may be ſaid to meditate on God.
3. How it may appear, that it is a ſweet thing to meditate on God, and the things of God.
4. I ſhall anſwer unto ſome Objections.
And then ſhew how the work of Meditation, is to be carried on with ſweetneſs: Which is my deſigne in the choice of theſe words.
I. As for the firſt, What the work of Meditation is, what's the true Notion of it: 'Tis ſeveral wayes expreſſed in Scripture.
Sometimes it's call'd, a Remembring of God, in the 63 Pſalm, When I remember thee upon my Bed, which is explained by that which follows, And meditate on thee, in the night watches.
Some times it's called, a Thinking on God; ſo in Pſalm, 48.9. We have thought of thy loving kindneſs, O God.
And ſometimes it is called, a Muſing on God: and ſo in the 143 Pſalm, I remember the dayes of old, I meditate on all thy works, I muſe on the work of thy hands. Thus it is ſeverally expreſt in Scripture
Great Authors, do deſcribe it ſeveral wayes.
It is a vehement application of the ſoul, unto a thing, for the Inveſtigation and Experimental knowledge thereof. So Gerſon, and others.
It is a ſtudious action of the mind, whereby a man labours to find out ſome hidden truth; ſo Auſtine.
It is the exerciſe of a mans ſoul, whereby calling to Remembrance what he doth know already; he doth further think on't, and debate on't within himſelf, for his own profit and benefit; ſo Mr. Greenham.
But plainly and briefly thus:
It is the vehement, or intenſe application of the ſoul, unto ſome thing, whereby a mans mind doth ponder, dwell, and fix upon it, for his own profit and benefit.
Firſt, There muſt be the application of the ſoul, to ſome thing; and therefore ſometimes it is expreſſed by laying of a thing to heart: The Righteous are taken away, and no man layes it to heart; no man conſiders on't: If ye will not lay theſe things to heart, Mal. 2.2. &c.
And as there muſt be an Application, ſo there muſt be a vehement and intenſe Application of the ſoul, unto a thing. For every Conſideration don't make Meditation: Conſideration heightned, makes Meditation.
Meditation is the work of the whole ſoul: The Mind acts, and the Memory acts, and the Affections act; Let the Words of my mouth, and the Meditations of my heart: It is an intenſe and a vehement application of the ſoul unto truth.
But thirdly, There muſt be alſo a Fixation of the ſoul upon the thing: It is not every ſlight and tranſient thought, that makes Meditation; My meditation ſhall be of thee, all the d…y, Pſal. 119. 'Tis, Actio cunctabunda, ſaith Alvares. A man may think on God every day, and meditate on God no day: There muſt be a fixation of the ſoul upon ſome truth; a dwelling and fixing of the ſoul, upon ſome thing.
But then, This muſt be in reference to ones own profit and benefit. Though I do think, and think much of ſin, if I do not think thereof to leave it, it is not Meditation.— Though I think on the life and the death of Chriſt, if it be not to conform unto him, theſe thoughts will not amount to Meditation.— Though I think on the love and goodneſs of God, yet if it be not to get my heart inflam'd with love thereby, it will not amount to Meditation.
Plainly then, Meditation for the true Nature, and the Notion of't, is a vehement, an intenſe application of the ſoul, unto a thing; whereby a mans mind doth dwell, and inſiſt, and abide upon it, for his profit, and benefit: that's the firſt.
2. But then Secondly, How and in what reſpects may a man be ſaid to meditate on God?
Why look when a man doth meditate on the Name, Nature, Titles, and Attributes of God, then he is ſaid to meditate on God.
On the Nature of God: ſo in Pſal. 63. When I remember Thee upon my Bed, and meditate on Thee in the night watches.
And look when a man doth meditate on Chriſt the Son of God, then he is ſaid for to meditate on God: For Chriſt is God: and therefore ſaith the Apoſtle; Conſider the high Prieſt of your Profeſſion, looking unto Jeſus.
And look when a man doth meditate on the Word of God, the Law and Statutes of God, then he is ſaid to meditate on God, Pſal. 1. He delighteth in the Law of the Lord, and therein doth he meditate.
And look when a man doth meditate on the works and Concernments of God, then in Scripture-phraſe he is ſaid to Meditate on God; And ſo in the 77. Pſal. I will Remember the works of the Lord; I will Remember thy wonderes, and I will meditate alſo of all thy works: So that briefly; Then a man is ſaid to meditate on God; Not onelyonly when he doth meditate on the nature of God; but when he doth meditate on the Son of God, meditates on the Word of God, meditates on the Works and Concernments of God. And that's the ſecond.
3. But how may it appear that it is a ſweet thing to meditate on God? That meditation-work is ſweet work, and that it is a ſweet thing to a gracious ſoul to meditate on God?
Something firſt in the General, and then more particularly in reference to a gracious ſoul. In General:
It is a ſweet to meditate on God. Will you inſtance in the Nature, Name, and Attributes of God?
Firſt is it not a ſweet thing to Injoy God? Injoyment of God is the life of our lives. And how do we Injoy God? God doth come down to us, and we do Aſcend and go up to him: Some-times God doth come down into our ſouls? Some-times there is an aſcent of the ſoul unto God. And what is the Ladder whereby we aſcend unto God, and take our turnes in Heaven with God, but believing Meditation?
The more perfect any thing is, the more ſweet it is to lay out ones thought there on. Now God is all perfection; There is nothing not perfect in God: If you have a noſe-gay made up of flowers, and but one weed, the ſweetneſs of the noſe-gay is ſpoyl'd; There are perfections in God, and no weeds among them. If there be a Muſical Inſtrument and one ſtring out of order, all jarr's. There is no ſtring out of order among Gods perfections: perfection and nothing not perfect in God. You account it a ſweet thing to ſee your Lands, and your eſtate lie together, a ſweet thing to ſee all your Children together: Do but look and meditate on God, and you ſee all your wealth lie together.
And if the Names, Titles, Attributes of God be your relief in all Conditions; Then it muſt needs be a ſweet thing to meditate on God in this reſpect. Why now; The name of the Lord is a ſtrong Tower, the righteous fly thereunto and are ſafe. A ſweet thing it is therefore to meditate on God in this reſpect.
2. Will you Inſtance in the meditating on Chriſt the Son of God? You know what is ſaid by the Spouſe in the Canticles. I ſate down under his ſhaddow: Sate down, how? 'Tis meditation ſets the ſoul down under the ſhaddow of Chriſt— And then his fruit, whether Juſtification be the fruit, or ſanctification, or Conſolation; Then his fruit was ſweet unto my taſt.
And If Jeſus Chriſt be our ſtanding relief againſt all Temptations, and Deſertions; Then it muſt needs be a ſweet thing to meditate and think much on him. Now he is our Brazen Serpent, our ſtanding relief againſt all our Temptation, and our Deſertions.
But 3ly. will you Inſtance in meditating on the Word of God? 'Tis a ſweet thing to behold the light; and the word is a light, and Lanthorn unto our feet. Is it not a ſweet thing to taſte honey? David ſaith The word of the Lord was as hony and the hony-Comb. And the more 'tis meditated on, the more fully taſted.
And if the Conſideration, and the meditation of the word of God be our great relief againſt all the ſcorns and reproaches, and oppoſitions of the World, then certainly 'tis a ſweet thing to meditate on the word of God. Now do but look into the 119th Pſal. and you ſhall find David ſpeaking thus; Remove from me reproach and contempt; Princes did ſit and ſpeak againſt me—what relief had he?—But thy ſervant did meditate in thy Statutes. Here's his relief, Princes, Great-men; They ſate and ſpake againſt me, and they reproach'd me, and they oppoſed me, but here was my relief, I did meditate in thy word.
But Fourthly, will you Inſtance in the works of the Lord? There are Three ſorts of Gods works.
There's the work of Creation.
And the work of Providence.
And the work of Redemption.
As for the work of Creation: If it be a ſweet thing to behold and to conſider the workmanſhip of the Finger of human wiſdome: What a pleaſure and ſweetneſs is it to behold the workmanſhip of the Finger of Infinite wiſdome?
And as for the works of Providence: If the meditation and the Conſideration of the Providence of God be our great help againſt the pain of unbelieving thoughts; Then it muſt needs be a ſweet thing to meditate on God in this reſpect. Friends, ye tha… know God, have experience how painful unbelieving thoughts are; Great is the pain of unbeli…ving thoughts—well, but what help againſt this pain?— The Conſideration of the Providence of God: Sait… our Saviour in the 10th Mathew, The very hairs o… your Head are all numbred, fear ye not therefore, ye ar… of more value than many Sparrows,—what then— take no thought, here lies your relief; The Conſideration, and the meditation of the ſpecial providenc… of God, is your help againſt painfull unbelief,
And as for the work of Redemption, There all the Attributes of God do meet: There is Wiſdom, there is Power, there is Mercy, there is Righteouſneſs, there is Faithfulneſs: And, If it be a ſweet thing to behold the Beams of the Sun, what a ſweet thing is it to behold all the Beams of Gods glorious Attributes, meeting in one work; which work the very Angels deſire to look into, where the Glory of God is: Certainly, It is a ſweet thing then to meditate on God, in regard of his works; Theſe things more generally.
But now more particularly, as to our caſe.
How may it appear, that it is a ſweet thing for a gracious ſoul, to meditate on God: It will appear to you by divers Arguments.
Firſt, It is a ſweet thing for a good and gracious man, to meditate on God, and the things of God, becauſe it is natural to him. Natural works are pleaſant works: It is a tedious and an irkſome thing to row againſt the ſtream of Nature; but Natural works are pleaſing works. Now as it is a natural thing for a worldly man, to think and meditate on the world, and the things thereof; ſo it is natural to a gracious man, to think and meditate on God, and the things of God. I pray, What is the reaſon, that wicked men take ſo much delight in thinking, and meditating, and muſing, on their ſins and ſinful wayes, but becauſe ſin is natural unto them: Why, a good man being made partaker of a Divine nature, 'tis natural to him therefore to think on God, and the wayes and things of God; and therefore pleaſant, therefore ſweet.
But ſecondly, As it is natural to a gracious man to think on God, and the things of God, ſo 'tis ſutable to him. As 'tis a natural work, ſo 'tis a ſutable work: ſutable things are pleaſant; the more ſutable any thing is unto us, the more it pleaſeth us, all pleaſure and delights, ariſes from the conjunction of ſutables: If you have never ſo great an eſtate, if it be not ſuited to your heart, you have no delight in it. If you have never ſo ſmall an eſtate, if it be ſuitable to your heart, you are delighted and pleaſed in it. Now, what in all the world, ſo ſuitable to a gracious ſoul as God? Is the Object of a man's underſtanding Truth? God is truth. Is the Object of his Will Good? God is good. Is the object of his Affections Love? God is love. Is the ſoul of a man Immortal, Immaterial? God is ſo, an Immortal, and an Immaterial Beeing. Is the Soul of a man Eternal, a parte poſt? God is ſo, God is eternal and unchangeable. Are our deſires infinite? God is Infinite. What is there that the ſoul of man can want, but it's anſwered in God? A ſutable good he is ſurely, therefore it muſt needs be a ſweet thing to meditate on God, and the things of God.
But Thirdly, and Eſpecially, As it is a ſuitable thing for a gracious ſoul to meditate on God, ſo 'tis profitable. Gain is ſweet: Now it is a very gainful thing, and very profitable for to meditate on God, and the things of God: Meditation work, is gainful work.
For firſt of all, Meditation is a great help to Knowledg: The more you think, and meditate on what you read and hear; the more you know, and though you read never ſo much, and hear never ſo much, if you don't meditate on what you read, or hear, it will amount to little, you will be never the wiſer: If a man doth meditate, he proves the wiſer. Mark what David ſaith, Pſal. 119. I am wiſer then mine Enemies, v. 89. I am wiſer then my Teachers, I am wiſer then the Antients, v. 98. Through thy Commandments, thou haſt made me wiſer then mine enemies.— It may be ſo, they might be fools.— But ſaith he, I have more underſtanding, then all my Teachers, v. 99. I, but this Teacher may be ſome young man, newly come from the Univerſity.—I have more underſtanding then all my Teachers: I but, ſaith he, I und…rſtand more then the Antients. Pray how? For thy Teſtimonies are my meditation. Through thy Commandments, thou haſt made me wiſer than my enemies; for they are ever with me. I have more underſtanding than all my Teachers, for thy Teſtimonies are my Meditation. Meditatio ſapientiae Parens, Meditation is the P…rent of Wiſdome. If you read over a Book, and there be many Notions and good things in the Book, yet if the Notions be not made your own, if you be not Maſter of the Notions you read, you are never the better. If I read, and read, and find ſuch and ſuch Not…ons in a Book, if I be not Maſter of thoſe Notions, I am little the better for my reading. 'Tis Meditation that makes you the Maſter of the Notions that you read, or that you hear, otherwiſe, it is but the Book's Notion ſtill. By meditation after a Sermon, a man may look further into a truth, than the Preacher ever intended: Meditation is a great help to Knowledge: that's the firſt.
2. As Meditation is a great help to Knowledge, ſo it is a great friend to Memory. Meditatio firmat memoriam: Meditation ſtrengthens Memory, it faſtens the things that we hear or read, in the memory. Many complain they have bad memories: Oh! their memories are very bad, they cannot remember: what's the reaſon that we remember no more what we read, and what we hear, but becauſe we meditate no more upon what we have heard, or read: Meditation is a great help to Memory.
3. As Meditation is a great help to memory, ſo it is an Heart-warming work, a Friend to warmth of heart. If a thing be cold, you chafe it, if a mans body be cold, you chafe it, and rub it; and by chafing and rubbing of a cold part, you put life and warmth into it: Meditation chafes the ſoul, and rubs the ſoul with a truth. And what's the reaſon that our hearts are no warmer by what we read, or hear, or obſerve, but becauſe we meditate no more on't. Meditation is a heart-warming work.
4. As it is an heart-warming work, ſo it is that which will keep your hearts, and ſouls, from ſinful thoughts. When the Veſſel is full, you can put in no more: If the Veſſel be full of puddle water, you can't put in Wine; if the Veſſel be full of wine, you cannot put in puddle water. If the heart be full of ſinful thoughts, there is no room for holy and heavenly thoughts; if the heart be fill'd with holy and heavenly thoughts by Meditation, there is no room for evil and ſinful thoughts. And what's the reaſon that mens hearts are ſo full of ſinful and evil thoughts, but becauſe their hearts are no more full of God; they think no more, they meditate no more of God: Thereby (I ſay) you will be kept from ſinful thoughts.
5. As it will keep you from ſinful thoughts; ſo it will fit and tune your hearts for every Duty: For Prayer, for Thanksgiving, for holy Conference and Communication of good things to others.
For Prayer, 'tis Orationis Mater, &c.
As it is the Siſter of Reading; ſo it is the Mother of Prayer. Though a mans heart be much indiſpoſed to prayer, yet, if he can but fall into a meditation of God, and the things of God, his heart will ſoon come off to Prayer. Meditation lies ſo near unto Prayer, that in the Hebrew, the word that ſignifies to Pray, ſignifies to Meditate: And therefore you ſhall obſerve, that whereas in ſome Books 'tis ſaid, that Iſaac went out to Pray, in other Books 'tis ſaid, that Iſaac went out to Meditate. Meditation is a friend to Prayer.
And it is a Friend to Thanksgiving; and therefore ſaith the Pſalmiſt here in the Text, I will ſing praiſe unto my God, my meditation of him ſhall be ſweet; they go together.
And it is a great help unto holy Conference, (which I am afraid is too much wanting among us) Private meditation on God and the things of God, is a great help unto holy Conference. Pſal. 45.1. My heart is inditing a good matter — What then? I ſpeak of the things which I have made touching the King: my tongue is the pen of a ready writer. — When? — When the heart hath been at work in Meditation, Pſal. 77.12. I will meditate alſo of all thy works.— What then? — and talk of thy doings. See how Conference comes in. I will meditate alſo of all thy works, and talk of all thy doings. So that thus then, Meditation will fit and prepare you, and tune your hearts to Prayer, Thanksgiving, holy Conference, and other Duties.
6. As Meditation is a great friend to Prayer, and to other Duties; ſo it is a help unto growth in grace, and the Knowledge of Chriſt.
A help to grow: The more we meditate on what we read and hear, the more we grow. And what's the reaſon, that men grow no more after all that they have heard and read, but becauſe they meditate no more. The beſt Scholar Reads and Meditates, and Meditates and Reads. And the beſt Chriſtian reads and meditates, and hears and meditates. The growing Chriſtian doth. Suppoſe now you have a load of Dung, or Marl, to lay upon the ground, you lay it upon the ground, to make it fat and fruitful; but if it be laid upon the ground and not ſpread, will it make the graſs or the corn grow; no, it will hinder the growth of the graſs: The ſpreading of it makes the graſs grow: So now, come and lay down a load of Truth upon a poor Soul, and let it lye unſpread, it rather hinders his growth; but the Hand of Meditation ſpreads it. And, I ſay, What is the reaſon that s men grow no more, but becauſe it may be Sermon, or Truths, like loads, are laid down upon the Soul, but no ſpreading by the Hand of Meditation.
7. As Meditation-work is a great friend to growth in grace; ſo thereby alſo your hearts ſhall be kept ſavoury and ſpiritual in the midſt of all your outward and worldly Imployments. Oh, ſaith one, that my heart were but more ſavory and ſpiritual in all my outward Imployments, and in my Calling. Why, Meditation carries a Still up and down in the ſoul, whereby it doth extract and diſtill the Virtue and the Juice of all the leaves of Providence, that it meets with in the Calling. You ſee how it is with a Cow, or with a Sheep, though the graſs that the Cow or the Sheep eats be green; yet by Concoction, and digeſting of it, it turns white, and turns into milk: ſo now, though that which you read, that which you meet withal in your callings be but ordinarily as the common graſs, yet if you can digeſt it, it will be milk unto you. And how are theſe things digeſted, but by Meditation?
Friends, Thereby you ſteal out of your calling to get unto God.
Thereby your hearts are perfum'd as you walk along in your calling and in your place.
This is that, that will keep your hearts ſavoury and ſpiritual in all your outward and worldly imployments: that's a ſeventh thing.
8. Thereby alſo you ſhall fill up all the chinks and crevices of your lives and ſpend your ſpare times for God. There is no man but hath his ſpare times, more or leſs: Some more, ſome leſſe, but all have their ſpare times: That look as it is with a Book, all Books have their margents, ſome Books have a greater margent, ſome a leſſer, and a narrower margent, but all Books have their margents; ſo all men have their margents, their ſpare times: ſome have a greater margent, and more time to ſpare than others, ſome have a leſſer and a narrower margent, and leſſe ſpare-time than others. But all men have their margents, and their ſpare times. Some men know not what to do with their ſpare time, therefore they call in for Dice, and call in for Cards, and call in for Vanity. Some, when they are out of Imployment, they dare not be alone. Have but the skill of Meditation, to meditate on God and the things of God, and you will never be afraid to be alone: your margents will be all filled up, all the chincks and crevices of your lives ſhall be all filled up with God: Therefore, O what a profitable thing is this work of Meditation!
9. Thereby you ſhall be alſo able to draw good out of evil: here's the Philoſopher's ſtone: What a great ado hath there been in the World about the Philoſopher's ſtone, to get that: Why? becauſe of the profit of it; thereby Lead is turned into Gold, and other mettals turned into Gold: but here's the Philoſ…pher's ſtone indeed; Meditation will turn all into Gold; turn evils into good, bring good out of evil, grace out of ſin: There is a deal of d…rt li…s at your door, and there's no flowers grow out of it; bu… bring the ſame dirt into your Garden, and then fl…wers grow out of it. So duplicate page duplicate page now, if ſin lye at your door, there are no flowers grow thereon; but bring your ſin, your dirt into your Garden of Meditation, and you ſhall have flowers grow out of your dirt.
10. Laſtly, Thereby you ſhall converſe with God, and enjoy God. The happineſs of our life lyes in our enjoyment of God, and in our converſe with God. There is a converſe with God in this life, a foreign, our Converſation is in heaven, our Trade is in heaven: and how do we come to trade in heaven, why, we go up to God in Meditation, and there we take our walks with the Almighty: thus we trade with God, thus we converſe with God: Surely therefore, this work of Meditation is ſweet, for 'tis profitable, as you have heard in theſe ten particulars.
4. Again, As the work of Meditation is very profitable, natural, ſuitable; ſo it is very contentful, and ſatisfying to a gracious Soul. What perſon in Love, is not ſatisfied in thinking, and meditating on the perſon loved? What gracious loving Child, is not ſatisfied in thinking on his Father, that's abſent in an other Country? So what David ſaith, in the 63d. Pſalm, My ſoul ſhall be ſatisfied, as with marrow and fatneſs— When?—When I remember thee upon my bed, and meditate on thee in the night watches. I ſhall not only be contented, but my Soul ſhall be ſatisfied— how?— In a way of Meditation: 'Tis Meditation-work that is ſoul-ſatisfying work.
5. And as it is ſoul-ſatisfying work, ſo this work of Meditation to a gracious ſoul, is a moſt delightful work: What greater delight, than to think on that God in whom he doth moſt delight? Is it delightful to a wicked man to ſit and muſe, and meditate on his ſinful wayes; and will it not be delightful to a gracious ſoul, to ſit and think, and muſe, and meditate on the Lord? Certainly, it is a work that is moſt delightful to a gracious ſoul.
Object. But how can it be ſo delightful? 'tis a hard work, Meditation work is hard work, and therefore how can it be ſo delightful to a gracious ſoul?
Yes, very well, for though it be hard in regard of its practice, yet it may be ſweet and delightful in regard of its profit. Is it not a hard work to the Husbandman to plow, to ſow, to reap; and yet delightful in regard of its profit? Is it not a hard wo…k for a man to be digging in the Mines, digging up of Silver; and yet delightful in regard of the profit? Is it not a hard work for a man to make ſuch ventures at Sea, through all ſtorms; and yet it is delightful in regard of its profit; the profit of the Voiage makes it delightful: Why, you have heard now the profitableneſs of the work of Meditation—It is an help to Knowledge, thereby your knowledge is raiſed— Thereby your Memory is ſtrengthened — Thereby your Hearts are warmed — Thereby you will be freed from ſinful thoughts — Thereby your hearts will be tuned to every duty — Thereby you will grow in grace — Thereby you will fill up all the chinks and crevices of your lives — And know how to ſpend your ſpare time, and imp…ove that for God— Thereby you will draw good out of evil— And thereby you will converſe with God, have communion with God, and enjoy God: And I pray, is not here profit enough to ſweeten the voiage of your thoughts in Meditation?
But, Secondly, Hard work you ſay, and therefore how can it be delightful!
Friends, The harder the work is, the ſweeter it is, being overcome: 'Tis a ſweet thing to overcome: 'Tis hard thing to fight, but 'tis a ſweet thing to overcome: The harder the Nutt is to crack, the ſweeter is the meat when it is crackt; the harder the Scripture is that is to be opened, the ſweeter is the kernel, the truth when it is opened. When God opened the Rock, the Waters that flowed out were as ſweet as honey. Now meditation makes a Conqueſt of the work.
3. Though it be a hard thing to meditate on God and the things of God, yet notwithſtanding do but conſider why the wo…k is hard, and you will ſay that the difficulty of the work is no Impeachment to the ſuavity, or the ſweetneſs thereof. There are two things that make meditation hard:
The one is, becauſe men are not uſed thereunto, men are not exerciſed therein:
And another is, becauſe they don't love God enough:
Every thing is hard at the firſt: Writing is hard at the Firſt, Painting hard at the firſt, and the getting Languages hard at the firſt. A Trade is hard at the Firſt. So certainly the work of meditation will be hard at the firſt: There is nothing not hard to thoſe that are unwilling, There is nothing hard to thoſe that Love. Love makes all things eaſie: Is it an hard thing for a Lover to think or meditate on the Perſon loved? Is it a hard thing for a Child at a diſtance from his Father to think or meditate on his Father, and his Father's love and kindneſs, is this hard? Indeed to a Rebellious Child 'tis hard, to a Child that's run away from his Father 'tis hard; but for a loving and an obedient Child, it is not hard. And what's the reaſon that the work of meditation is ſo hard to many of us, but becauſe in truth we are not uſed thereunto—or becauſe we are rebellious Children, and don't love the Lord as we ought to do.
Queſt. But you will ſay, May not a wicked man meditate on God, and find ſweetneſs in the Work?
Anſw. I anſwer, that 'tis poſſible that a wicked man may ſeparate, and ſequeſter himſelf unto this work of reading, ſtudying, and thinking on the word and Law of God: 1 Sam. 21.7. Now a certaine man of the ſervants of Saul was there that day, deteyned before the Lord, and his Name was Doeg. He was there, ſeparated, cloyſtered for the ſtudying of the Law, and yet a Doeg, a great perſecuter. And who doth not ſee it? Fryers, and Monks ſeparate and Cloyſter up themſelves at this very day, and ſpend much time in that which they call Meditation.
Yea poſſible it is, that a wicked man may not onelyonly think and meditate on the Law of God, but he may find ſome ſweetneſs therein; for if wicked men do delight in their approach unto God, as in the 58. of Iſaiah, Why may they not delight alſo and find a ſweetneſs in their meditation concerning God.
But 3dly. Though a wicked man may meditate on God, and the things of God, and find ſome ſweetneſs in the work of meditation, yet with this difference. There is a great deal of difference between the ſweetneſs that a wicked man finds in the work of meditation, and the ſweetneſs that a good man finds in the work of meditation. For though a wicked man may meditate, and find ſome ſweetneſs in the work; yet not withſtanding the ſweetneſs doth rather ariſe from the ſatisfaction of his natural Conſcience, than from the Connaturalneſs and ſuitableneſs that is between his heart and the work. Poſſibly a Doeg, a wicked man may be Convinced that he ought to read the ſcriptures, and to meditate the…ein, and having don ſo his Conſcience is ſatisfied, and he finds ſweetneſs therein; But …his ſweetneſs doth rather ariſe from the ſatisfying of his n…tural Conſcience, than from any Connaturalneſſe and ſuitableneſſe that there is between his heart and the work.
2. It is one thing for a man to find a ſweetneſs in this work of meditation in reference to his own imployment, Calling, or livelyhood; another thing for to find a ſweetneſs in it in reference unto God, to his own practice, and holineſs of life and Converſation. Suppoſe I be a Preacher: 'Tis my duty to ſtudy the Scriptures: And ſtudying of the Scripture I meditate, and when things come off well, I have a ſweetneſs therein; Yet all this may be in reference to my calling, to my imployment, and to my livelyhood. But now a gracious man he meditates on God and the things of God in reference to God, to his holineſs, and practice; Mark what David ſaith. 119th Pſal. I will delight my ſelf in thy Commandments; which I have loved. My hands alſo will I lift up unto thy Commandments, which I have loved; and I will meditate in thy ſtatutes. Lord, ſaith he, I love thy Commandements: And upon that account I meditate in thy Commandements: And I don't onelyonly meditate, but my hands alſo will I lift up unto thy commandments. For practice, I will not onelyonly lay my eie to reading, I will not onelyonly lay my head to ſtudying, but my hands alſo will I lift up unto thy Commandments; to take hold on them, and to practiſe them. So that thus a gracious ſoul, as he meditates on God and the things of God, and he finds a ſweetneſs; ſo 'tis in reference unto God, and to his own practice and holineſs in Converſation.
But 3dly. Though a wicked man may meditate on God and the things of God, and find a ſweetneſs in ſo doing; yet he doth alſo find as great, if not a greater ſweetneſs in other things, and in meditating and muſing upon his Sins, and in the World, J…b. 20.12. Though wickedneſs be ſweet in his mouth, though he hide it under his tongue, though he ſpare it, and forſake it not, but keep it ſtill within his mouth, as a ſweet pellet; here is his great delight. Though he may meditate on God, and the things of God, and find ſome ſweetneſs there, his great delight is here, in his ſin; And he finds rather more delight and pleaſure in muſing on his ſin, and ſinfull courſe, and meditating on the World and the things thereof, than he findes in meditating on God and the things of God. But now a Gracious man delights in the Law of the Lord, and therein doth he meditate: why, but doth he not alſo ſtand in the Counſel of the ungodly?—No, he walketh not in the Counſel of the ungodly, but his delight is in the Law of the Lord, and in his L…w doth he meditate: —he ſtandeth not in the way of ſinners: Poſſibly he may meet with ſinners, and wicked men occaſionally; but he doth not walk with them ordinarily, he doth not ſtand with them, but his delight is in the Law of the Lord, and therein doth he meditate.
But to ſay no more. Take a wicked man, and though he may meditate on God, and the things of God, and find ſome ſweetneſs therein, he doth not do this ordinarily, meditate ordinarily, and continually, God is not in all his thoughts, God may be in ſome of his thoughts, but God is not in all his thoughts. But this meditation of God and the things of God, is the ordinary work of a good man, he delighteth in the Law of the Lord, and therein doth he meditate day and night. Meditation on God and the things of God is his ordinary work; So that thus now you ſee the difference, and thus you ſee the Doctrine cleared: 'Tis a ſweet thing to a gracious ſoul to meditate on God and the things of God, meditation-work is ſweet work to a gratious ſoul.—Sweet for it is Naturall,—Sweet, for it is ſuitable—Sweet, for it is profitable.—Sweet, for it is ſatisfying —Sweet, for it is delightful: And, If theſe things be ſo;
What ſhall we ſay of thoſe that never ſpent any time yet alone in meditating on God, and the things of G…d? Never ſpent a day, never ſpent halfe a day, never ſpent an hower in private meditating on God and the things of God. Shall we ſay, theſe are Godly? Why, in the time of the Old Teſtament the beaſts were unclean that did not chew the Cudd; in the New Teſtament it's made the property of the Highway Ground, that the ſeed falls upon it, and it is not covered over with meditation, and conſideration.
What, Is it the property of a gratious ſoul to meditate on God, and doth he find ſo much ſweetneſs in meditating on God and the things of God? and have I liv'd Twenty years, have I liv'd Thirty years, have I liv'd Fourty years, and never ſpent an hower yet in private in meditation on God and the things of God, how can I think I am Godly?
If this Doctrine be true, that a gracious holy man finds a ſweetneſs in meditating on God, and meditation work is ſweet work to a gracious ſoul, then, Friends, why ſhould you not all labour to be found here, in this work of meditation. I fear we are ſtrangers hereunto: many come and hear Sermons, and write Sermons one time after another, and afterwards they ſtand up upon duſty ſhelves, and are never meditated on: But is this true that a gracious man finds ſo much ſweetneſs in the work of meditation, and that it is ſo profitable a work? why ſhould we not all labour to be found herein?
You will ſay then unto me, Meditation is a ſweet work we confeſs, and very profitable; but what ſhould I do that I may be able to cary on this work of meditation with ſweetneſs? I have found it hard ſome times, and after I have begun it I threw it off. Sometimes I have thought that the work of meditation is Incumbent onelyonly upon Preachers, but I ſee it is ſweet, and profitable and good for every one. What ſhall I do then that I may be able to carry on this work of meditation with ſweetneſs?
That I ſhall ſpeak to, more largely: Only for the preſent give me leave to ſay ſome thing to it by way of premiſes; I'le onelyonly ſpeak to Four Caſes, and ſo conclude this Exerciſe.
Would you meditate on God and the things of God with ſweetneſs? Firſt, In caſe that you would meditate on the Nature, and Attributes of God, be ſure that you divide your thoughts, for variety is moſt refreſhing: All the Attributes of God are worthy of our thoughts; do not therefore ſtand poring on one excellencie, or upon one Attribute; but when you are moſt fearfull, put your thoughts upon that in God which is moſt cheerfull: When you are moſt cheerful, put your thoughts upon that in God, which is moſt dread-ful: ever more divide your thoughts, if you be to meditate on God, and the Name and Nature and Attributes of God.
And Secondly, be ſure of this, That you meditate, not in a way of Reaſon only, when you come to meditate on God, but in a way of Faith. For, Who can give the Reaſon of the Trinity in Unity, and the Unity in Trinity? How can men know and underſtand this, that the Second Perſon ſhould be begotten of the Father from all Eternity, and yet be co-equal with the Father: here Reaſon halts. Saith one truly, Diſpute not with G…d, leſt you …e c…nfounded; Diſpute not with Satan, leſt y…u be overcome. And I ſay, If you would not fail and miſcarry in your work of Meditation, be ſure that when you are to meditate on God, the Nature, the Names, the Attributes of God, that then your meditation be carryed on in a way of Faith, and not of Reaſon only.
3. And then be ſure of this, that you never think of God out of Chriſt: I thought upon God and was troubled, ſaith the Pſalmiſt, Why? he did not think of Chriſt too. I thought upon God and was troubled. I, but think upon God in Chriſt, and you will not be troubled: Never think of God but in Chriſt: Tis an horrible thing, ſaith Luther, to think of God out of Chriſt. This is the firſt thing, in caſe that you would meditate on God, the Nature, the Names, and Attributes of God; divide your thoughts, meditate in a way of Faith, and not in a way of Reaſon—and never think of God out of Chriſt.
2. In caſe that you would meditate on Chriſt the Son God, be ſure of this, That you think on Chriſt, and meditate on Chriſt, as your great example, as well as your gift, And your gift, as well as your example; There is both in Chriſt, when your hearts are moſt brisk, think on Chriſt, as your example; and when your hearts are moſt low, think on Chriſt as your gift. But if that you would meditate on Chriſt, carry on both; think on Chriſt as well for your example as for your gift, and for your gift, as well as for your example.
And never think on Chriſt out of the Goſpel: For as you may not think on God out of Chriſt, ſo you may not meditate on Chriſt out of the Goſpel: Chriſt is a living Goſpel, and the Goſpel a dead Chriſt.
And in all your meditations on Chriſt, be ſure that you obſerve, what that Title of Chriſt is, that is moſt ſuitable to your condition, and then meditate thereupon.
But thirdly, In caſe you would meditate on the Word of God;
Firſt know, that there are four parts of the Word. —There's the Commandement.— The Promiſe.— The Threatning.— The Example. Theſe four divide the whole Word of God. Precept, Promiſe, Threatning, Example.
If you have to deal with a Commandment, or Precept, remember this, That there is no Precept and Commandment, but is back't and ſurrounded with ſeveral Promiſes; Promiſes of aſſiſtance, and Promiſes of reward.
In caſe you have to deal with a Promiſe, Know this: God is as punctual in performing, as he is gracious in promiſing.
In caſe you have to deal with a Threatning, Then remember this: that God threatens, that he may not fulfill, but he promiſes, that he may fulfill. As God promiſes that he may fu…fill, So he threatens that he may not fulfill.
And in caſe you have to deal with an Example, Remember this, that there is no Example, but hath a Promiſe, or a Threatning, in the bowels or boſome of it.
But Secondly, If you would meditate on God in …eference to his Word: Then look upon all the Word of God, as your Fathers Letter, and your own …vidence. If a Child be beyond Sea, and a Letter …ome from the Father, the Child reads it; he reads …, again and again, and thinks on it: Another, that … a ſtranger to the Letter, though he ſee it, he don't …ead it ſo often over, nor meditate ſo often on't, …ut the Son doth. Why? 'tis my Fathers Letter, …ith he, and ſo Ile read it, and meditate on't, and …ink on't. So ſome men do not look upon the Scrip…res as their Fathers Letters ſent from Heaven to them: But thoſe that are good, they look upon all the Chapters there as their Fathers Letters; and I will read it over, for it's my Fathers Letter, and I will think on't much, for 'tis my Fathers Letter. Thus then, Look upon the Word as your Fathers Letter.
And look upon the Scripture alſo as your own Evidence: A man hath an Evidence for Land, and, it may be, the parchment is a duſty thing, yet he takes a great deal of pains in reading it over, and thinking on't; Why, (ſaith one that ſtands by) Why will you ſpend ſo much time in reading of a duſty Parchment? But, O Friend, ſaith he, Friend, it's my Evidence for my Inheritance. So now, when men come to the Word, and do not look upon it as their Evidence for their Land, they have no liſt to meditate on it, but when a man comes to the Word, and can look upon it as his Evidence for a great Inheritance, then he loves to meditate on it. Remember therefore theſe two things, — That all that is in the Word, is either Commandment, or Promiſe, — Threatning, or Example: — And look upon the Word as your Fathers Letters and as your own Evidence. And then,
Fourthly, In caſe that you would Meditate on the works of God.
Firſt, Be ſure of this, that you look upon al… the works of God as Enammelled and Embroidered with ſo many Attributes of God: For the more you ſee the Attributes of God ſhining forth upon his Works, the more ſweetneſſe you wil… take in the meditating the…eof. But if you don't ſe… the Attributes of God ſhining forth upon his Works you will take no ſweetneſs in meditating thereon.
Then be ſure, that you don't take things apart, an… ſeparate from another, but take all together: They are ſet one over againſt the other. If you part the Works of God, you will find no beauty nor ſweetneſſe in the conſideration of them; but put all together, the deſign, and end of the Work, and the whollneſs of the Work gives a beauty to it. Take heed therefore that you don't ſeparate between piece and piece, but carry all togethe…, and the end thereof.
Thirdly, If you would meditate on God, in reference to his Works, be ſure of this, that you never go to read Gods Work, but by Gods Candle: The Work of God is a great Book; but the work of God cannot be read but by Gods word: God hath a Candle of his own to read his W…rk by: When you go to read his Work, be ſure you carry his Candle along with you, and ſo ſhall you be ſure to read it the better. I have done.
Be ſure you look upon every work of God, as coming out of the hand of your Father, that you may ſay, O this is my Fathers work, and this is my Fa…hers work. London is deſtroyed, but this is my Fathers work: You have heard of that honeſt good man of Chelmsford, when it thundred and lightned, inſomuch, as all the Town were afraid that Dooms-day was come; how he got upon a Stall in the Street, and ſaid, This is my Fa…hers voice: And ſo when you look upon any work of the Lord, look upon it as your Fathers work, and then you will take a ſweetneſſe and contentment in the Meditation thereof.
And thus I have given you ſome taſte: But how this work of Meditation is to be carried on with ſweetneſs, I reſerve for the next Exerciſe; only for the preſent, you have heard what a profitable thing it is, to meditate on the things of God: What now remains, but to get up and be thinking and meditating on God, and the things of God.