(1.) Dogmatical meditation is when we exercise ourselves in the doctrines of the word, and consider how truths known may be useful to us. It differeth from study, partly in the object ; study is conver- sant about a thing unknown in whole or in part : Rom. xii. 2, ' That ye may prove what is that good and acceptable and perfect will of God ; ' but meditation is an act of knowledge reiterated, or a return of the mind to that point to which it arrived before ; it is the inculcation or whetting of a known truth, the pause of reason on something already conceived and known, or a calling to remembrance what we know
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before. Partly in tlie end ; the end of study is information, but tlie end of meditation is practice, or a work upon the affections : Josh. i. 8, ' This book of the law shall not depart out of thy mouth, but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein.' Study is like a winter's sun, that shineth but warmeth not ; but meditation is like the blowing up of the fire, where we do not mind the blaze, but the heat. The fruit of study is to hoard up truth, but the fruit of meditation is to practise it. Curious inquiries have more of the student in them than the christian. In study we are rather like vintners, that take in wines to store themselves for sale ; in meditation we are like private men, that buy wine for our use and comfort. A vintner's cellai- may be better stored than a nobleman's, but he hath it for others' use. The student may have more of notion and knowledge, his cellar may be fuller, but he hath it not for taste and necessary refreshment, as the christian hath.
(2.) More practical and applicative meditation is when we take our- selves aside from worldly distractions, that we may solemnly debate and study how to carry on the holy life with better success and advan- tage, when we are wise in our sphere : Luke xvi. 8, ' The children of this world are in their generation wiser than the children of light, eh T7]v ryeveav, in their generation ; ' it is an Hebrew phrase for the man- ner, course, and sphere of our lives : Gen-, vi. 9, ' These are the genera- tions of Noah ; Noah was a just man, and perfect in his generation, and Noah walked with God ; ' so to be wise in om- generation is to be wise in our manner of living and business. So it is said, Ps. cxxii. 5, ' He will guide his affairs with discretion,' which noteth plotting and wise foresight, choosing our way, or devising our way, as Solomon calleth it: Prov. xvi. 9, ' A man's heart deviseth his way.' It is a great part of a christian's employment. The scriptures call for it for a minister : 2 Tim. ii. 15, ' Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth,' to devise how to carry on his ministry with most honour and success. 8o for private christians : Heb. x. 24, ' Let us consider one another, to provoke unto love and to good works.' We should consider one another, each other's gifts, dispositions, and graces, that so our spiritual converse and commerce might be the more improved. By this kind of meditation piety is made more prudent, reasonable, and orderly. Christians that live at haphazard, and order their lives at adventure, without these rational and wise debates, if they do not stain their pro- fession with foul indiscretions, yet find much inconvenience and toil in the holy life, and are not half so useful as others are. Certainly we should learn this of the children of this world. A wicked man is plotting for his lusts : Kom. xiii. 14, ' Make no provision for the flesh to fulfil the lust thereof,' /x?; TrocelaOe irpovoiav. They make provision, they are catering how they may feed such a lust and satisfy such a carnal desire. Therefore certainly we should take care for the conven- iencies of the holy life, how we may be most useful for God, and pass through our relations with most advantage, and cast our businesses that they may be the least disadvantage to religion, and consider how particular duties may be the most dexterously accomplished : Ps.
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cxvi. 12, 'What shall I render unto the Lord for all his benefits towards me ? '
These are the kinds of meditation. The definition may be formed thus : Meditation is that duty or exercise of religion whereby the mind is applied to the serious and solemn contemplation of spiritual things, for practical uses and purposes.
I shall open the description by the parts of it.
1. It is a duty and exercise of religion.
[1.] That it is a duty and exercise of religion appeareth by the evidence of scripture, where it is commanded, Josh. i. 8, ' This book of the law shall not depart out of thy mouth, but thou shalt meditate therein day and night.' It is made a character of a godly man : Ps. i. 2, ' His delight is in the law of the Lord, and in his law doth he medi- tate day and night.' It is commended in the practice and example of the saints that were most famous in scripture ; Isaac in the text, Moses and David. And as it is plain by the evidence of scripture ; so by the light of nature and reason. God that is a spirit deserveth the most pure and spiritual worship, as well as such as is performed by the body. The thoughts are the eldest and noblest offspring of the soul, and the solemn consecration of them is fit for God. In the gospel meditation is called for. I find in the Old Testament the main thing there called for is meditation in the law ; in the gospel we are directed to a new object, the love of Christ : Eph. iii. 17-19, ' That ye, being rooted and grounded in love, may be able to comprehend with all saints what is the breadth, and length, and depth, and height, and to know the love of Christ, which passeth knowledge ; ' that is the study of saints. I confess it is more called for in the Old Testament ; being gross and carnal, they needed greater enforcements to spiritual duties ; but now it suiteth every way with the nature of our worship : John iv. 24, * God is a spirit, and they that worship him must worship him in spirit and in truth.' Now worship in spirit and in truth is more agreeable to our state. Meditation is a pure and rational converse with God ; it is the flower and height of consecrated reason.