Christ and the Covenant, Sermons · Sermon 8
The Work and Way of Meditation. SERM. VIII.
HAving ſhow'd how ſweet and profitable the work of Meditation is, to meditate on God, and the things of God; we came the laſt day to this Queſtion, or Objection:
But if the work of Meditation, be ſo ſweet and profitable: What ſhall we do, that this work of Meditaon, may be carried on with ſweetneſs and profit?
I am a ſtranger to this work of Meditation; I have often read the Scriptures, and not meditated on them. I have often heard the Word, and not meditated thereon: I have ſometimes begun to meditate, but finding it a hard work, I have left it off again. And ſometimes I have thought that this work is incumbent onelyonly upon Students, and Preachers: But if it be our duty to meditate on God, and the things of God, what ſhall we do that the work of holy Meditation, may be carried on with profit, and with ſweetneſs?
For anſwer hereunto, four or five things, I ſhall ſpeak unto.
Firſt, I ſhall labour to ſhew you, that it is our duty to meditate on God, and the things of God.
2. That this work of Meditation, is every Mans work,— and every Dayes work:— And ſuch a work as is Conſiſtent wi…h ev…ry buſi…ſs, and condition.
3. I ſhall lay down ſome means for the right performance of this work.
4. Give you ſome Rules and Directions, how this work of Meditation ſhould be carried on with ſweetneſs and profit, in a right manner.
And then draw forth ſome Arguments, or Motives to preſs you all hereunto.
I. Firſt, It is our work and duty, to meditate on God, and the things of God: Will you inſtance according to our Explication at the firſt.
Will you inſtance in the Nature, Titles, and Attributes of God? Why, it is our work and duty ſo to meditate on God: For wicked men are blamed, that God is not in all their thoughts; If they be blamed for this, that God is not in all their thoughts, then ſurely God is to be in all our thoughts.
Good and holy men are commended, and rewarded for this: They that feared the Lord, ſpake often one to another, and a book of Remembrance was written for them that feared the Lord, and that Thought on his Name. They are commended,— and they are rewarded. In the day when God makes up his Jewels, they ſhall be found among them, Mal. 3.
And who doth not know that it is our duty to praiſe the Lord: not onelyonly to be thankful to God upon the account of benefits received, but to pra…ſe the Lord upon the account of his own Excellencies; and how ſhould the heart be tun'd and framed unto this praiſing of God, but by meditation on the Name and Nature, and Titles of God? Pſal. 48. Great is the Lord, and greatly to be praiſed, v ….— How doth he tune his heart to this praiſe? We have th…ught of thy loving kindneſs, O God.
The more that the heart of any man is laid in with meditation, the more pregnant will his words be in the praiſes of God. So that thus then, it is our duty for to meditate upon this account.
But Secondly, Will you inſtance in Chriſt the Son of God? As it is our work and duty to meditate on the Nature, Titles, and Attributes of God, ſo to ſpend and to lay out our thoughts upon Chriſt the Son of God. You may obſerve therefore, that this word Behold, is oftener prefixed, and ſet before the Myſtery of Chriſt, than before any other Depth, or Myſtery in Scripture.— And why ſo? But to ſhew that this Depth, and this Myſtery, is that eſpecially that calls forth our Conſideration, and our Meditation. There are four things concerning Chriſt, which do call for our meditation.
The Perſonal excellency of Chriſt.—
The Offices of Chriſt.— The Life, and —The Death of Chriſt.
As for the Perſonal excellencies of Chriſt, you read what the Apoſtle ſaith, in the 7. c. of the Heb. v. 4. Now conſider how great this man was, Mechiſedec, the Type of Chriſt: And if the Type were ſo great, Chriſt is greater.— And if we are to conſider the greatneſs of the Type, much more to conſider and meditate on the Greatneſs, and Perſonal excellencies of Chriſt typified.
And as for the Offices of Chriſt, you read what the Apoſtle ſaith, in the 3. chap. 1. v. Wherefore, holy Brethren, partakers of the heavenly calling, conſider the Apoſtle and High Prieſt of our Profeſſion, Chriſt Jeſus.
And as for the Life of Chriſt; you know what the Apoſtle ſaith, in the 12. chap. 2. v. Looking unto Jeſus, the Author and Finiſher of our Faith.
And for the Sufferings of Chriſt, you read what follows; Who for the joy that was ſet before him, endured the Croſs, deſpiſing the ſhame; for conſider him (v. 3.) that endured ſuch contradiction of ſinners againſt himſelf, &c. So that thus then, we are to meditate on God upon this account; laying out, and ſpending our thoughts and meditations upon Chriſt the Son of God.
But Thirdly, Will you inſtance in the Word of God? Why, as we are to meditate on Chriſt, the Son of God, ſo we are to meditate on the Word of God: Pſal. 119.15. I will meditate on thy Precepts, v. 23. Thy Servant did meditate on thy Statutes, v. 48. And I will meditate on thy Statutes, at the 93. v. O how I love thy Law, it is my meditation all the day. The Word of God we are to meditate on; to meditate on God, and the things of God upon this account. Now here are four things, that will lead you out to meditation.
The exactneſs of the Commandment.
The faithfulneſs of the Promiſe.
The terrour of the Threatning.
And the weightineſs of the Examples, all which meet in the Scriptures, and in the Word of God. And accordingly we are to meditate on the Word of God, upon this account.
Fourthly, Will you inſtance in the Works of God? VVhy, as we are to meditate on the Word, ſo we are alſo to meditate on the VVorks of God. The work of Creation, the work of Providence, and the work of Redemption. The works of God are ſought out of all thoſe that have pleaſure in them, Pſal. 143. I remember the dayes of old, I meditate on all thy Works, I muſe on the work of thy hands. Thus David did, and thus ſhould we alſo do; ſo that thus then you ſee, that it is our work, and our duty, to meditate on God, and the things of God, in reference to his Nature, Name, and Attributes.— In reference to his Son,— In reference to his VVord,— and in reference to the works of God. And that's the firſt General.
II. Now ſecondly, This work of Meditation, is every mans work.— It is every dayes work.— And it is that work that is conſiſtent with every buſineſs and condition.
Firſt, (I ſay) 'Tis every mans work; it is the work of the wicked;— and it is the work of the Godly.
'Tis the wo…k of the wicked, for it is their firſt ſtep unto Converſion: The Prodigal bethought himſelf and returned unto his Fathers houſe. The Prophet Haggai, calling upon the Jews to repent, ſaith, Conſider your wayes. I conſidered my wayes, and turned my feet unto thy Teſtimonies, ſaith David. Conſider your wayes; or, as in the Hebrew, ſet your heart upon your wayes.— And when doth a man ſet his heart upon his wayes, but when he doth ſeriouſly ponder and meditate on his wayes? Th…s work of Meditation therefore, I ſay, it is the work of the wicked: It is their firſt ſtep unto Coverſion.
And 'tis the work of the godly; Meditation-work, is a godly mans work.— For either he is weak, or ſtrong;
If he be weak, he hath need of it that he may be ſtrengthened.
If he be ſtrong, he hath need of it that he may be quickned. There is no man but hath need of Meditation.
If a man be a Beginner, he ought to meditate that he may proceed:
If he be a Proficient, he ought to meditate that he may be perfect:
If he be Perfect with Goſpel-perfection, he ought to meditate that he may hold on his perfection, Pſal. 1. It's made the general deſcription of a good man, He delighteth in the Law of the Lord; and in that Law doth he meditate.
And Secondly, As it is every mans work, ſo 'tis every dayes work. There are ſome ſpecial times (as you will hear) which are more fit for meditation. But this work of meditation is every dayes work: When I awake, ſaith the Pſalmiſt, I am ever with thee. How? By prayer and meditation: I have ſet the Lord alwayes before me.— How, but by meditation and prayer? What time is there that is not fit for this work of Meditation?
Is the Sabbath day unfit for it? No: There is a Prayer for the Sabbath, Pſal. 92. to meditate on the works of God.
Is the week-day unfit for this work of Meditation? No, the Sabbath day is our market day; and then after we have bought our ma…ket on the Sabbath, we ſhould Roſt it by meditation on the week: We don't go to the Market on the market day to buy meat into the houſe, onelyonly for the market day; but for all the time till the market day comes about again: Indeed, Solomon ſaith of the Sluggard, that he is ſo ſluggiſh and ſlothful, That he doth not roaſt what he h…th taken in hunting: The Sabbath day is the hunting day for ſouls, wherein the Veniſon is taken: On the week day we are to roaſt it, and to live upon it by meditation, and otherwiſe.— And what's the reaſon that many don't live upon their Veniſon, that they have taken on the Lords day; but becauſe they don't roaſt it by meditation on the week day, and ſo are in the number of Solomen's ſluggards; the ſluggard roaſteth not the Veniſon that he hath taken in huntin… I am ſure that David, in the 119. Pſal. ſaith, that his meditation was at work, all the day long; It is my meditation all the Day, not a piece on't, 'tis every dayes work, 'tis all the dayes work. Yea in the firſt Pſa…. he takes in the Night too. He delighteth in the Law of the Lord, and therein doth he meditate Day and Night. So that that's the Second thing: Meditation work is every days work. As 'tis every mans work, ſo 'tis every dayes work. And,
3. As it is every dayes work, ſo it is that work that is conſiſtent with every buſineſs, and with every condition. A Garment that will fit the back of every condition. What dunghil-condition, but this flower of Meditation may grow thereupon? In Judg. the 5th 'tis ſaid there, v. 11. They that are delivered from the noiſe of Archers in the places of drawing water; There ſhall they rehearſe the righteous acts of the Lord.—There, where? why in the places of drawing Water; When they are in the field, drawing waer: And if that be a fit place be rehearſe the righteous acts of the Lord, certainly then it is a place fit for meditation: And if that the place of the Drawing Water, then the very place of ſcraping Trenchers, and ſweeping the kennel may be a place fit for meditation? If that the place of drawing Water, be a place fit for rehearſing the Acts of the Lord; what place, what condition, what buſineſs, but Meditation may accompany it?
Poſſibly a man may be ſick, and he may be kept from Books, or he may be kept from hearing; but yet he may meditate on God, and the things of God.
Poſſibly he may be thrown into Priſon, and he may be kept from Books and Bible, yet he cannot be kept from Meditation. It's ſaid of Mr. Glover, that Great Martyr in Queen Maryes time, that lying in Priſon a Coventry, it was told him, he ſhould be remooved to a cloſe Priſon at Litchfield, and all Books taken away from him; At that he was much troubled, but ſaith he, I ſat down and conſidered, and meditated with my ſelf, Is God the God of Coventry, and not of Litchfield? Is not God the God of Litchfield, as well as of Coventry: And when I had thought on this thing, and meditated thus, my heart was quiet within me. Surely there is no condition ſo ſower, but Sweet Meditation may grow thereon: Now if this work of Meditation be a work that is Conſiſtent with every buſineſs, and every condition—every dayes work, and every mans work, why ſhould we not be found in the practice of it?
3. But you will ſay 3dly, What help, or what means to this work of Meditation? What ſhall I do, how and by what means ſhould this work of Meditation be performed?
Firſt, If you would Meditate on God rightly and duly (to ſpeak firſt by way of means, and then for the rules of direction afterwards) be very ſenſible of your want, and of your neglect herein. A man is never more fit for a duty, then when he is very ſenſible of his neglect therein ſenſibleneſs of neglect of former duty, fitts one for future duty. If a man have very great poſſeſſions, and he loſe them, he is very ſenſible of the loſs thereof, why now look into the 17th Job, and you ſhall find there are Thought-poſſeſſions: ſaith he, My dayes are paſt, my purpoſes are broken off, even the thoughts of my heart. In the Heb. even the poſſeſſi…ns of my heart. As if he ſhould ſay thus; Time was that I had very great Thought-poſſeſſions, I thought on God, I enjoyed God, I poſſeſſed God; but now I have loſt theſe my poſſeſſions of God, and the thoughts of my heart, the poſſeſſions of my heart are broken off. Thus ſenſible J…be was of the loſs of his Thought-poſſeſſions. And the more rich our Thought-poſſeſſions are, the greater is our loſs And the more ſenſible we are of the loſs of our thought-p…ſſeſſions, and of our Meditations, the more fit we ſhall be for this work of Meditation. Firſt therefore be very ſenſible of your want and neglect of this work of Meditation thus long.
2. If you would meditate indeed on God and the things of God, labour more and more for a Serious Spirit: A frothy, leight, and giggling diſpoſition, is never fit for Meditation: Labour therefore to be ſerious. And there are three or four things that will poiſe and make your hearts ſerious.
The ſight of the glorious Majeſty of God.
The ſenſe of your Eternal Condition, Eternity, Eternity.
Humiliation for Sin.
And converſe with thoſe that are ſerious. Be ſerious, and you will be more fit for Meditation: That's the Second.
3. If you would indeed meditate on God and the things of God, labour more and more for a Fixed Spirit: Fixation of Spirit is a great friend to meditation. An unſettled, an unfixed ſoul, cannot meditate: Fix therefore firſt. And there are many things that may fix your Spirits.
The great and weighty Judgments of God that are upon us, may help to fix us, and hang lead upon our heels.
In caſe you are to come to Meditation, or any other Work, come free, and don't leave any buſineſſe ſtanding at the Door: for a hundred to one, but your hearts will ſtep out unto it, at the time of your Work, whether Meditation, or Prayer, or any thing elſe. Therefore come free unto every Duty, if you would be fixed.
And labour for Intention of Affection. In Meditation, Prayer, or any other Work, be Intenſe: We uſe to ſay, when the Candle burns, the Mouſe doth not nibble, but when the Candle is out, then the Mouſe nibbles: when our hearts are warm and lively in Prayer and Meditation, we are free from diſtractions; the Mouſe nibbles not.
And in caſe you meet with any diſtraction in Meditation, or other duty, don't ſtand to Correct your heart in the time of the duty, but go on with your work. If a woman carries a Child abroad among friends, and the Child cries and makes a diſturbance, the mother don't then correct the Child there; but calls the Child to an account when ſhe comes at home: for ſaith ſhe, Elſe would my correction be a further diſturbance to the company: So here, when you meet with diſtractions in duty, if you call your hearts to an account then, it will be a further diſturbance; but on with your preſent duty, correct afterward; and thus ſhall your hearts be the more fixed, and fixation of heart is a great help to Meditation.
4. If you would indeed meditate on God and the things of God, be ſure that you lay out ſuch objects as may give entertainment to your thoughts. For if there be no Corn in the Quern, what grinding will there be? Have therefore objects laid out to exerciſe your thoughts withal, upon all occaſions; And ſo when you have any ſpare time, your Objects lying by, you will be preſently upon the work of Meditation: only let thoſe Objects be ſuch as are drawing, alluring, thought-begetting Objects, and Thought-entertaining Objects: But then
5. If you would meditate on God and the things of God, ſtrengthen your Love and Delight; for Meditation grows upon the ſtalk of Love and Delight: And the more a man doth love God and the things of God, the more he meditates thereon: Pſal. 119. O how I love thy Law?—what then—It is my Meditation all the day: this was much; his meditation all the day,—What's the reaſon? — Why, his Love was beyond expreſſion; O how I love thy Law! It is my meditation all the day. Love loves to be thinking on the perſon loved. It carries the Picture of the Perſon or thing loved up and down in its boſome; the more you love, the more you meditate; and the more you delight, the more you meditate. Can a Woman forget her Child? no, why? becauſe ſhe loves it. Can a Worldly man forget the World, his Money and his Houſe or Land, can he forget this? no, why? becauſe he loves them: What's the reaſon we meditate no more, but becauſe we love God no more? Do but ſtrengthen your love to God and the things of God, and your delight in God and the things of God, and you will meditate more. This is the fifth means unto the work of Meditation, Strengthen your love to, and your delight in the Lord: And then
6. If you would meditate on God and the things of God, Then labour to get a deep Impreſſion of the things of God upon your heart and ſoul. 'Tis deep impreſſions that calls for meditation. A man reads the word of God, and it may be underſtands it, but he don't meditate—Why? — becauſe the word made no impreſſion upon his heart as he went along. But if he read it, and underſtand it, and hath an impreſſion made upon his ſoul as he reads it, then he thinks on't afterwards: As in hearing the Word of God, a man hears the Word of God in Publick or in Private, and he meditates not thereupon — Why? — Why, becauſe it has no impreſsion upon him. Poſsibly a man may think of the free grace of God, yet if it make no impreſsion upon his ſoul, he don't go away and meditate on it. If a man think on the Wrath of God, and it make an impreſsion upon him, he goes away, and is ſtill in the thoughts thereof: What's the reaſon, that many poor ſouls, troubled in Conſcience, are alwayes thinking of Hell, and Judgement, and Wrath, but becauſe the Wrath of God hath made a deep impreſsion upon their ſouls; and the more deep the impreſsion is upon your ſoul, the more full will your meditation be: You ſee how it was in former times, when they went in proceſsion, at the end of the Pariſh, they would take up a Boy and whip him,— Why? that he might remember the bounds of the Pariſh: for, Paſsion is the beſt Door-keeper of Memory. And as paſsion is the Door-keeper of Memory; ſo Impreſsion is the Door-keeper of Meditation.
7. If you would meditate on God and the things of God, Take heed that your hearts and your hands, be not too full of the world, and the employments thereof. The more full your hand is of worldly imployments, the more you will think thereon, and the more you think thereon, the leſs you will think of G…d and the things of God. And what is the reaſon that many meditate and think ſo little of God and the things of God, but becauſe their hearts are ſo full of the World, Where their treaſure is, there will their hearts b….
O ſaith one, I would think on God, and I would meditate on God with all my heart, but meditation-work is a work of time, it will coſt time, and I have no time; my hands are ſo full of buſineſs, and ſo full of imployment, I have no time for this work; Meditation is not a tranſient Thought, but it is a work of time, and will ask time, and I have no time. Mark therefore what David ſaith in the 119. Pſalm. Lord incline my heart unto thy teſtimonies, how ſo? Turn away mine eyes from beholding vanity: The way to have ones heart enclined to the Teſtimonies of God, is to turn away ones eyes from theſe outward vanities. Would you therefore meditate on God, and the things of God, then take heed that your hearts, and your hands, be not too full of the world, and the imployments thereof.
8. Laſtly, If you would meditate on God, and the things of God, go then to God for this skill of meditation. Friends, There is an Art, and divine Skill of meditation, which none can teach but God alone: Would you have it, go then to God, and begg of God theſe things.
Firſt, Begg of God that he would change your nature: For if your ſoyl be not changed, nothing but weeds will grow ſtill, not the Flowers of meditation, but the weeds of vain thoughts; go firſt to God to change your Nature, to change your Soyl.
2. Go to God and beg of him that he would ſanctifie, and ſequeſter your mind unto himſelf, that your whole mind may be under God's ſequeſtration▪ Every man is as his mind is: A mans mind is a profuſ… thing, and it is as full of thoughts, as the Sun is full o… Beams. If God don't take it in, and bring it unde… his ſequeſtration, it will be full of evil; go then t… God, and deſire him to ſanctifie your deviſing, you… thinking, and your projecting Faculty.
3. Go to God, and beg of him that he would la… out drawing objects before you, that may draw o… your thoughts, and your meditations: 'Tis God th… muſt preſent ſuch objects.
4. Go and beg of God your Thoughts alſo, an… beg of God theſe thought-poſſeſſions, that Go… would give you thoughts. And then,
5. Beg of God a fixed heart: for fixation of hea… is a great friend to meditation. And then,
6. Beg of God the Spirit; for the Spirit is our Remembrancer, to bring all things to our remembrance. Thus do, and you ſhall in ſome meaſure be able to carry on this work of Meditation in a right way, with comfort and ſweetneſs. Theſe things by way of means: By way of means;— be ſenſible of your former work of meditation;— labour to be more ſerious;— get a fixed heart and ſpirit;— lay out objects that may entertain your thoughts upon all occaſions;— ſtrengthen your love to, and delight in God;— labour to get Impreſſions, deep impreſſions made upon your ſouls, to the things of God;— and take heed that your hearts and hands be not too full of the world:— And then go to God for this skill of Meditation.
4. But then fourthly, What are thoſe rules and directions that will help therein? How and in what way and manner ſhould this work of Meditation be carried on, with ſweetneſs and ſucceſs?
Firſt of all, In all your Retirements (for the work of Meditation, is a work of Retirement) in all your meditations, be ſure that you retire in to God himſelf: Don't retire into your retirements, as the Monks and thoſe do retire into a monkiſh devotion: But in all your Retirements, be ſure that you retire in to God himſelf.
2. Take heed that you be not Legal in this work of Meditation. Legal work is ſowre work; Meditation work is ſweet work. A man is legal in this work of Meditation, when he doth make it a mere task, when he doth in his meditation, think on God out of Chriſt: I thought upon God, and was troubled; to think upon God out of Chriſt, is ſowre work: I thought upon God and was not comforted, but was troubled, ſaith the Pſalmiſt. So that, to make our meditation work a meer task, is a legal work; to think upon God out of Chriſt, is a Legal work; and to paſs through God unto Chriſt, alſo is Legal. For, In the times of the Old Teſtament, they c…me to Chriſt through God, but in the time of the New Teſtament, we go to God through Chriſt. An Old Teſtament way is a Legal way, would you therefore have this work of Meditation carried on with ſweetneſs; Take heed of a Legal ſpirit in this work of Meditation, which will ſowre all.
3. Be ſure of this, That nothing fall within the compaſs of your meditation, but what falls within the compaſs of the Scripture. It may be you may think of God, and you may think what God was doing before the world was made, this you have no Scripture for; therefore is no work for your meditation. — It may be, you think you are a Reprobate; for ſay you, I have the marks of a Reprobate upon me: But where doth the Scripture give any marks of a Reprobate? The Scripture gives marks of a wick…d man, that poſſibly may be converted. But now, If you would carry on the work of meditation in ſuch a way as it may be done with ſweetneſs, be ſure that it be bounded with the Scripture; and let nothing fall within the compaſs of your meditation, but what falls within the compaſs of the Scripture.
4. In all your ſettled meditation, Begin with Reading, or Hearing.— Go on with meditation, — End in prayer. For as Mr. Greenham ſaith well, Reading without Meditation, is unfruitful; Medition without Reading, is hurtful; To meditate and to read without prayer upon both, is without bleſſing.
If you do read and not meditate, then you wil… want good affections.
If you do meditate, and not read or hear, you will want good Judgment, and be apt to fall into ſome ill Opinions.
If you do read, or hear, or meditate, and not pray, you will want the bleſſing of the Lord upon both: Read, or hear firſt; then meditate; and then pray upon both. I ſpeak of ſettled meditation, and let one be proportioned unto another. There muſt be a proportion between the one and the other, in a ſettled meditation; and therefore if that you would meditate rightly, I ſay in all your meditations, begin with reading, go on with meditation, and end with prayer.
5. If you would have this work of Meditation carried on with profit and ſweetneſs, joyne with your Meditation, the examination of your own ſouls, in caſe you meditate on God and Chriſt, think with your ſelves by way of examination, But have I an Intereſt in this? I have been now thinking and meditating on the excellencies of Chriſt, but have I an Intereſt in him? Come Oh my ſoul, thou haſt been meditating on God, and on the excellencies of Chriſt, but haſt thou any ſhare, haſt thou any Intereſt therein? Joyne examination with your Meditation, then it will be profitable, then it will be ſweet; otherwiſe it is but Contemplation, or but a ſtudy; but joyne examination with your Meditation, ſo 'tis ſweet, and ſo 'tis profitable.
Sixthly, Obſerve what thoſe times and ſeaſons are that are moſt fit for Meditation, and be ſure you lay hold thereon. Though Meditation-work is every dayes work, yet there are ſome times and ſeaſons that are more fit for Meditation. Shall I name Four or Five.
1. Look when the Lord hath made any deep Impreſſion upon your ſoul by word or work, then is a time for your meditation; for Impreſſion calls for meditation
2. The Morning is a fit time for Meditation before the World come in. What more fit for God than the beſt of time; the Morning is the beſt of time, therefore a fit time for Meditation on God.
3. The Sabbath Day is a fit time alſo for Meditation, therefore the 92th Pſal. is appointed for the Sabbath, A Pſalm for the Sabbath Day, ſaith the Title to the Pſalm.
4. The time of Gods ſpecial diſpenſations is a fit time for it; Look when there is a ſpecial diſpenſation of God abroad, either of Mercy or Judgment, then is a fit time for Meditation. In the 9th Pſal. The Lord is known by the Judgement which he executeth, the wicked is ſnared in the work of his own hands, Higgaion Selah. — whats that? it comes from the Heb. Hagah, which ſignifies to Meditate. When the wicked are ſnared in the work of their own hands, here's wo…k for meditation. Look (I ſay) when there is a ſpecial diſpenſation of God either in Mercy or Judgment, that's a fit time for meditation.
5. Look what time that is that lies next, or near, or cloſe to, any great work or ſervice, that's a fit time for meditation: As for example. Suppoſe we be to receive the Lord's Supper: The time that lies next before it is a fit time for meditation. Suppoſe a man be to be call'd out for ſome great ſervice or Imployment: The time that goes cloſe before it is a fit time for him to ſit down and meditate with himſelf upon the work: For the more a man doth prepare for a work, the more likely he is in reaſon to perform it well. Now, Meditation is a good preparation: Look therefore what that time is that immediately before, or cloſe to the work of the Lord, that's a fit time for Meditation.—Thus now you ſee what the ſpecial times are for the work of Meditation.—The time of Impreſſions—The morning time—The Sabbath day—The time of ſpecial diſpenſations, either of Mercy or Judgment—And the time tha goes Immediately or next, or cloſe before the great work and ſervice of the Lord. And, If you would meditate rightly, obſerve what the fit times for Meditation are, and be ſure you lay hold thereon.
7. I'le name but one more. Though there is a great deal of profit and ſweetneſs to be found in this work of meditation, and it's every dayes work, yet take heed that you don't ſo meditate on one of Gods excellencies, as to neglect another; nor don't ſo ſpend your whole time in the work of meditation, that this work of meditation ſhould eat up other dutyes: God would have us riſe from this work of meditation, as from any other duty, with an hungry appetite. Friends, God would have us riſe hungry from every duty, and not glutted, variety is refreſhing, he hath given many duties that we may not pore upon one. In caſe therefore you have bin at the work of meditation, either God hath come in upon you with his ſpeciall Influence, or not: if he hath, praiſe the Lord for his AYtance, it's mercy that you have had one good thought of God, but Meditation is more than a thought, meditation is thought upon thought; praiſe God, that's the way to have more,— And In caſe that God hath not come in upon you in the work of meditation; then yet be not diſcouraged, for God would not have you glutted, and God would lead you to ſome other work, and one duty, one work, is not to eat up and devour another. I ſay with one; Let not your time be the meaſure or rule of your Meditation, but your Meditation the rule of your time; Yet take heed, that you don't ſpend ſo much time in muſing and conſidering, and meditating, as that this work of Meditation ſhould eat up any other Duty, but quicken thereunto. And thus you ſee ſome means, ſome helps, to this work of Meditation; Some Rules and Directions for the right carrying it on ſweetly: What now remains, but that you up and be doing; turn your hand to it. You have heard the duty proved: You have heard the ſweetneſs and profitableneſs thereof cleared: You have heard what Objects we are to lay our Thoughts out upon: And you have heard ſome means, as helps unto the Work: And ſome Rules and Directions for the carrying of it on: O then, you that never ſpent hour in meditation all your dayes, if there be any ſuch here; Now bethink your ſelves, and now give up your Thoughts to God. —You that have gone one year after another, and one week after another, and never ſpent any time in meditating on God or the things of God, O now bethink your ſelves: And that you may do ſo, and be provoked hereunto, give me leave to lay down ſome Arguments and Motives to preſs both your ſouls and mine, unto this great work of Meditation. The Arguments are divers: Thus
Firſt, Friends, The more acquaintance you have with this work of Meditation, the more time you will get, and the leſſe you will loſe. A man that hath the skill on't, need never loſe an hour. Who knows the worth of time? This little ſpot of time doth our Eternity depend upon: Yet, Lord, how many are there that loſe their precious hours and time— But what's the reaſon?—They have no hand at this work of Meditation: When their buſineſs is over, they might otherwiſe turn their hand to this work, and loſe no time. The more acquaintance you have with this work of Meditation, the more time you will get, and the leſſe you will loſe.
2. Hereby, even by this work of Meditation, you ſhall get into the Secrets of divine things. There is a Secret and a Myſtery in ever Trade: A man don't know the Trade, till he knows the Secret and the Myſtery of it: It's ſaid, The ſecret of the Lord is with them that fear him. Knowledge brings us to the door of Truth: But Meditation hath us into the Houſe, and into all the Rooms thereof: Thereby (I ſay) you ſhall get into the Inwards, and the Secrets of the things of God.
3. Thereby alſo you ſhall ſuck out the ſweetneſſe of all thoſe divine and precious things that you know. As a man by muſing on his Sins, ſucks out the ſweetneſs thereof; ſo by meditating on the things of God, you ſuck out the ſweetneſs of the things of God into your own ſouls.
4. By this work of Meditation, you ſhall have a Teſtimony in your own Souls, that you are truly godly. Every man is what he is moſt in private. A good mans work lies moſt under-ground, lies moſt out of ſight. In the time of Moſes, the beaſts were clean that chewed the Cud, and unclean that did not chew the Cud. In the time of David, 'tis made the Deſcription of a godly man, He delighteth in the Law of the Lord, and therein doth he meditate. Hereby then, you ſhall have a teſtimony in your own hearts, that you are truly godly. But you ſhall not only have a teſtimony that you are truly godly, but practiſe it, and thereby you ſhall be very godly: for the more conſtant you are in godlineſs, the more godly you are. By the work of Meditation, you will be conſtant in the work of Godlineſs— The more extenſive your godlineſs is, the more godly you are: Now by meditation, you can extend your thoughts, beyond your hands: As by ſinful muſings, a man can extend his thoughts beyond his power to practice; ſo by meditation on God and the things of God, a man may extend his thoughts concerning godlineſs, beyond his power to act — As in ſin, a man by his thoughts may be naught where he hath not an outward power to be naught; ſo by holy meditation, a man may be good where he hath not a power in his hand to practiſe. The Pſalmiſt ſaith, in the 45th. Pſalm, The Kings Daughter is all glorious within, her garment is of wrought gold, verſ. 13. Her clothing is of wrought gold, is not that glorious? clothing is outward, but ſaith he, ſhe is all glorious within; 'Tis not the wrought gold without makes her glorious, but ſhe is all glorious within: Though the garment, and though her clothing be of wrought gold, yet her glory lyes within. Here lies the glory of a Chriſtian, to be glorious within:— And how can we have this inward Holineſs, Grace, and goodneſs, and Glory, unleſs we be verſed in this work of Meditation?
6. Thereby alſo, you ſhall offer up your ſelves unto divine Imbraces; and upon this ground of Meditation, will God give out his loves unto you: In Cant. 7. ſaith Chriſt, There will I give thee my Loves, v. 12.—There— where? Let us get up early to the Vineyards, let us ſee if the Vine flouriſh, whither the tender Grap appear, and the Pomgranates bud forth. Here's the publick Aſſembly.— What's this to meditation?— Yes, in the former v. Come my beloved, let us go forth into the Field, let us lodg in the Villages, places of Retirement; There will I give thee my Loves, upon the ground of Retirement. There will he give forth his loves. O! What a great mercy is here, by this work of Meditation, you do not onelyonly offer up your ſelves unto Divine imbraces: But, There upon Meditation-ground, will God give out his loves unto you.
7. Thereby alſo, your ſouls and hearts ſhall be ſubdued unto God: As in ſin, ſo here, Friends, It is not a ſinful thought that doth ſubdue my heart into ſin; 'tis not a ſinful ſuggeſtion that ſubdues my heart into ſin: But, A Complacential dwelling of ſinful thoughts in my heart, ſubdues my heart into ſin. So 'tis not a tranſient good thought that will ſubdue the ſoul, or the heart unto God; but it is a Complacential dwelling of good thoughts in the heart that doth ſubdue the heart unto God, and that's done by Meditation. Thereby therefore, I ſay, Your very hearts ſhall be ſubdued unto the Lord: Oh what a mercy is this!
8. By this work of meditation on God, and the things of God; You ſhall live on God: Poſſibly a man may come to the Court where the King is, and not live upon the King, becauſe he don't ſtay there; but thoſe that ſtay at the Court, they live upon the King, for they ſtay there. Now by a thought, I don't ſtay upon God; but by a frequeut meditation on God, I ſhall live in God; for then I ſtay by God, and I do ſtay on him.
9. Thereby alſo you ſhall have a conſtant relief againſt all your afflictions, both inward and outward.
Inward, Pſal. 143. Have mercy upon me, O Lord, for ſaith he, v. 4. My ſpirit is overwhelmed within me, my heart within me is deſolate: What then?— I remember the dayes of old, I meditate on all thy works: Here lies the relief againſt ſpiritual fears, and overwhelmings of ſoul, even to meditate on God as one ought to do, in a right manner: I am overwhelmed, but I'le meditate on all thy works, and muſe on the work of thy hands.
As for the Outward afflictions, Pſal. 119. the place cited before, v. 23. Princes alſo did ſit and ſpeak againſt me, but thy Servant did meditate in thy Statutes. Reproach from an ordinary man, is affliction enough; but for Kings and Princes, to ſpeak againſt one, this is a great matter. What relief then? But thy ſervant did meditate on thy Statutes. So that by this, you have a conſtant relief againſt both outward, and inward afflictions. And,
10. Thereby alſo you ſhall be freed from that unkindneſs, that God will take at your hands, if you don't meditate on him, and the things of God. Friends, If you don't meditate on God, and the things of God, God will take it very unkindly at your hands: What man that is abroad beyond Sea, hearing that his wife frolicks it at home, and never thinks on him, will not take it unkindly? We are abſent now from God, and to frolick and be vain, and go up and down, and have no thoughts on God, no meditation on God; How unkindly muſt God take this at our hands? 'Tis a ſleight, If a man ſpeak unto you, and you don't think of what he ſpeaks, 'tis a ſleight to him: So to read what God ſaith, or ſee what God doth, and not think on't, not to meditate on it; what is this but a ſleight unto God?
Reſpect and Meditation, go together, Pſal. 119.15. I will meditate in thy precepts, and have reſpect unto thy wayes. So then, The want of meditation, and thinking on what God ſaith, and what God doth, is a great ſleighting of him, 'tis a want of reſpect, and God will take it unkindly:— And what then?— Why he will deal by you as you do by him; if you think not on him, he will not think on you; and in the day of your extremity, when you call and cry to him, becauſe you thought not of him, he will not think of you. But to end all.
God knows, and your own ſouls know, how you have lain muſing in the way of ſin; how ſome times you have lain deviſing miſchief upon your beds: How often you have chewed the Devils Cud; what ſwarms of unclean thoughts, of proud thoughts, of unbelieving thoughts, have poſſeſſed your hearts? Oh friends! Shall we lie muſing upon our bed, in a way of ſin, and ſhall we not think, and muſe, and meditate on God, and the things of God? What ſhall we not be the ſame for God, that ever we have been for ſin? O, we have had our ſinful muſing times, therfore now why ſhould we not have our holy muſings alſo?
And to conclude all, Meditation, holy meditation, is a very great friend to heavenly Converſation: Sweet meditation of God, is a very great friend to holy Converſation: Private meditation, a great friend to an outward holy Converſation.— Now then,— As ever you deſire, that the holineſs of your Converſation may be advanced; That you may be as godly now in your thoughts, as ever you have been ungodly.— That God may take nothing unkindly from you.— That you may have a conſtant relief againſt all afflictions, both inward and outward. — That you may live on God.— That your hearts may be ſubdued into God.— That God may give out his Loves unto you.—That you may be very godly — That you may have a Teſtimony in your own ſouls, that you are truly godly; That you may ſuck out the ſweetneſs of all the things you know; That you may be let into the ſecret of Godlineſs, and not ſtand at the door of Knowledg onelyonly.— That you may never loſe a pretious hour, but redeem your time. Now to the work of Meditation: And you that have neglected it ſo long, be not aſhamed to begin it at laſt.