Case 7. Are all bound to meditate ? are the ignorant ? are men of an unquiet nature ? are servants ? are ministers ?
1. Are the ignorant, and men of barren minds, that have not a good stock of knowledge ? I answer — Yes, they are bound to this as well as other duties, though they cannot do it well ; it is their duty to strive that the word of God may dwell richly in them. It is a mark of a godly man ; every man is bound to be skilful in the scriptures : Jer. xxxi. 34, * They shall all know me, from the least of them to the greatest of them, saith the Lord.' God hath no child so little but he knows his father, therefore all are bound in some measure to be able to discourse of God and of the things of God.
2. But some are of an unquiet nature, fit for public duties, but not for private exercises ; are they bound as well as those of softer spirits, and fitter for meditation ? I answer — This is not temper, but distemper, the unquiet spirit must not totaliter cessare, wholly discontinue this work. They are to mind wherein they may serve God most, but not totally desist from a work so necessary, and of such great importance.
3. Are servants bound to it, whose time is not theh' own ? I answer — They should do what they can ; God is more merciful to them, but those that are in bondage to others may find some leisure for God.
4. Are ministers obliged ? Their whole work is a study, their em- ployment is a continual meditation. I answer — There is a difi'erence between meditation and study. In study we mind the good of others, in meditation the good of our own souls. Things work with us accord-
300 SERMONS UPON GENESIS XXIV. 63.
ing to our end and the aims that we propose to ourselves. Pubhc teaching is no such trial of our hearts ; there is a natural pride in us to urge us to teach others, and that makes so many intrude into the mini.stry ; there is some kind of authority in it, that we exercise over others ; but we are to mind the good of our own souls, and to regard private duties. There is a greater engagement upon us than others, because we have the help of art and education, and have greater advan- tages than others, and therefore we should not lose so sweet a comfort. It is strange that papists confine it altogether to spiritual men, as if it were not a lay duty, and usually we lay it aside, as if study would serve the turn, and it did not belong to us.
V. My work is now to speak of the object of meditation, which I am first to handle in general, and then in special.
First, In the general consideration of the object I am to speak — (1.) Of the choice of the object ; (2.) The manner how to work upon it.
1. For the choice of the object, I need not press you to choose that which is seasonable, and what suiteth with your own case. A sermon worketh more forcibly when it is suitable, so do thoughts when they are seasonable, and direct to the present case of the soul : Ps, xciv. 19, ' In the multitude of my thoughts within me thy comforts delight my soul ; ' he meaneth sad thoughts, then it was his advantage to exercise himself in seasonable comforts, like a shower of rain on new-mown grass ; it would be burnt up with the drought, which if rain had come seasonably might have flourished and grown up with a fair herbage ; so the soul is parched with a temptation, if it be not watered with suit- able thoughts. ' We faint not/ saith the apostle, ' for we look not to the things that are seen, but to the things that are not seen,' 2 Cor. iv. 16-18, viz., by reviving our christian hopes ; and therefore the exi- gencies of the soul must be served. Food in thirst doth enrage rather than please. It is not enough to consider what is good, but what is seasonable. Things mistimed and misplaced lose tlieir force and operation ; as the blood when it is in vessels is the continent of life, but when it is out it breedeth diseases, so truths out of their order and place do not nourish the heart, but oppress it ; as if you should talk of hell and the severity of God's judgment to those that are dejected, this were to speak to the grief of those whom God hath wounded, and when the back is ready to break to lay on more load.
I shall for the present (having spoken largely in the general direc- tions) give you but two rules —
[1.] Choose that which is profitable. There is a great deal of differ- ence between the objects of meditation ; some are more speculative, others altogether practical. There are matters speculative revealed in the word which yet have their use and profit ; as the fall of the angels, the order of providence, &c. ; yet out of these the heart may distil matter of practical use and profit. All the benefit we receive from these truths lieth in our meditation of them. But then there are others that are altogether practical, and these should chiefly be chosen. The mind of man is the mill of God, not to grind chaff, but wheat. Matters practical are there to be ground for bread to the soul ; they that hunt after fancies do but misemploy their thoughts, and beat chaff into dust, and do not grind good corn for nourishment ; and that is the