3. Of spiritual things. This notetli the object, and so I call matters that are of an useful consideration ; as for instance, God, that we may fear him ; sin, that we may abhor it ; the works of God for the Creator's glory ; any useful subject. So David limiteth it : Ps. xlix. 3, ' My mouth shall speak of wisdom ; and the meditation of my heart shall be of understanding.' He meaneth of the state and end of man. Generally the object in the Old Testament is of the law.
4. For practical uses and inferences. This noteth the end. Medi- tation is not to puzzle the head with notions, but to better the heart. The proper use of this exercise is to set on those great practical heads of religion, to work the heart to a greater care of duty and detestation of sin. To a greater care of duty : Ps. cxix. 15, * I will meditate in thy precepts, and have respect unto thy ways ; ' and to a greater detes- tation and hatred of sin : Ps. cxix. 11, ' Thy word have I hid in mine heart, that I might not sin against thee.'
VOL. XVIL
274 SERMONS UPON GENESIS XXIV. 63.
SERMON II.
And Isaac loent out to meditate in the field at the even-tide. — Gen, xxiv, 63.
II. I AM now come to the necessity and profit of meditation, or motives to press to this duty. I shall urge such as will serve also for marks y for when it is well -performed, you will find these efi'ects wrought in you. Meditation is the mother and nurse of knowledge and godliness^ the great instrument in all the offices of grace ; it helpeth on the work of grace upon the understanding, affections, and life, for the under- standing of the doctrine of godliness, for the provoking of godly affec- tions, and for the heavenly life.
1. In point of understanding it is of great advantage to us in the entertainment of the doctrines of religion.
[1.] To give us a clearer and more distinct sigh." of them. A man seetli the meaning, scope, and order of all points of religion, when he cometli to meditate on them. Knowledge without meditation is but an hear- say knowledge ; we talk after one another like pan ots, and as the moon that shineth with another lustre without any light rooted in its own body : Eom. ii. 20, ' Which hast the form of knowledge, and of the truth in the law,' ix6p<^paLv t?}? <yv(oaea)<i, a map of knowledge ; we have nothing but the lean apprehension of others. As the philosopher said, ra fiev Xeyovcnv 6c veoi, aXka ov Tnarevovcrtv, they repeat them by rote, without affection and belief ; so we speak one after another by rote^ but do not so distinctly discern the worth and excellency of Christianity as when we come to meditate upon it : John iv. 42, ' Now we believe,, not because of thy saying, for we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world.' Most men's knowledge is but traditional ; they never made an essay, and tasted the sweetness of Christ, or of their own thoughts. Oh ! do but try ; bare apprehensions of the report of Christ is but tradition, not religion. When we come to exercise our own thoughts thereon, then we see him ourselves ; the sight is more clear when it is steady and fixed. To one that passeth by, to see men dancing and frisking seemeth lightness and madness, but when he cometh nearer, and heareth the music, and observeth that they keep time, and pace, and measure with it, he findeth art in that which he thought frenzy. The beauty and excellency of religion is not discerned by a transient glance ; when we come to medi- tate, and so see what is our beloved above all beloveds, then we admire him. The christian religion is not to be taken up by chance, but by choice ; not because we know no other, but because we know no better ; then our affections to it are the more rational, the judgment having had a clearer sight and trial.
[2.] That we may the better retain them. When an apple is tossed to and fro in the hand, it smelleth of it when the apple is gone, as when civet hath been long kept in the box the scent remaineth when the civet is taken out. A constant light is a great friend to memory, and sermons meditated on are remembered long after they are delivered. We do not forget those friends whom we have entertained with any
SERMONS UPON GENESIS XXIV. 63, 275
solemnity. Solemn and serious thoughts leave a charge upon the memory,
[3.] That they may be always more ready and present with us. All sins do arise out of incogitancy or forgetfulness. As for instance, dis- trust : Heb. xii. 5, ' Ye have forgotten the exhortation which speaketh unto you as unto children ; ' Luke xxiv. 6, ' He is not here, but is risen : remember how he spake unto you when he was yet in Galilee,' A temptation gets the start of holy thoughts. It were a mighty advantage to have truths always ready. Now this is the Spirit's office : John xiv. 26, ' But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you,' But now, for an outward help, there is no such thing as meditation : Prov. vi. 21, 22, ' Bind them continually upon thine heart, and tie them about thy neck : when thou goest, it shall lead thee ; when thou sleepest, it shall keep thee ; and when thou awakest, it shall talk with thee ; ' that is, shall be always present with thee. Continual medita- tion maketh religious thoughts actual and present