Psalm 119:15
Vebse — ir/l, nii’dilittc ni tin, yrrci’ptx, and hnvr rrsprrl inifo
tliij n’Oi/s.
All along David had shown what he had done; now, what he //v’// do. Verse 10, “I have sought;” ver.se 11, ‘* I have hid;” verse 1.3, “I have declared;” verse 14, “I have rejoiced.” Now in the two following verses he doth engage himself to set his mark towards God for time to come, “I will meditate in thy precepts,” &c. We should not rest upon anything already done and past, but continue the same diligence unto the end. Here is David’s hearty resolution and purpose, to go on for time to come. Many will say, Thus I have done when I was young, or had more leisure, and rest; in that I have meditated, and conferred. You must continue still in a holy romse. To Iwgin to build, and have »mfi!iished, is an argument of lp. There is always the sanic reason for
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going on, that there was for beginning, both for necessitj’, profit, and sweetness. We have no h’cence to slack and give over, till all be finished. “Work out your own salvation’” (Phil. ii. 12); otherwise all you do is “in vain” (Gal. iii, 4); yet not in vain — in vain as to final leward, yet not in vain as to increase of punishment. You lose your cost, your watching, striving, prayings; but you will gain a more heavy punishment, so that it had been better you had never begun: “For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning: for it had been better for them not to have known the way of righteousness, than after they have known it, to turn from the holy commandment delivered to them” (2 Peter ii. 20, 21). You bring an ill report upon God; your sense of the worth of heavenly things must needs be greater for your making the trial; and therefore your punishment for neglect the greater. Into the vineyard they came at several hours; but all tarried till the close of the day. Some came sooner, some later; but all held out to the end (Heb. vi. 10, 11). You have ministered, and must minister; you have prayed, and must pray; you have heard the word with gladness, and must hear still. Manv in youth are zealous, but when their first heats are spent, grow worldly, careless, and ready to sound a retreat from God. The fire of the altar was never to go out; so should the life, and warmth, and vigour of our aflections to the word of God be ever preserved. God is the same still, and so is the word; and therefore we should ever be the same in our respects to it. The Devil, in policy, lets men alone for awhile, to manifest some respect to the ways of God, that they may after do religion a mischief. They are full of zeal, strict, holy, diligent in attendance upon ordinances; he never troubleth them, but is at truce with them all this while, till they get some name for the profession of godliness, and then he knoweth their fall will be the more scandalous and ignominious, not only to themselves, but to their profession. They are forward and hot men awhile, till they have run themselves out of breath, and then by a notable defection shame themselves, and harden others.
2. Compare it with the J 3th verse, “I have declared,” now “I will meditate.” To be warm and afl’ectionate in our expressions of respect to the word before others, and to slight it in our own hearts, argueth tjrosshjpocrisy. Therefore, David would not only confer, but meditate. Many talk with others, but not with theif own soul: “Commune with your own heart — and be still.” True zeal is uniform; when there is no witness but God, it acts alike.
3. Refer it to the 14th verse, David had spoken of his deliijlitin the law now, that he would meditate therein; in both, not to boast, but to excite others by his example; that is to be undLrstood all along when he speaketh of his diligence in and about the law of God. But mark, first, the word was his delight, and then his meditation. Delight causeth meditation, and meditation increaseth delight: “But his delight is in the law of the Lord, and in his law doth he meditate day and night” (Psalm i. 2). A man that delighteth in the law of God, will exercise his mind therein. Our thoughts follow our affections. It is tedious and irksome to the flesh to meditate, but delight will carry us out. The smallest actions when we have no delight in them, seem tedious and burdensome. It was no great matter for Haman to lead Mordecai’s horse, yet a burdensome,
12G SEHMoxs ox psai.m rxrx.
offensive pervice, because it was a<^aifi<t his will. The diffirulty that we find in holy duties, lieth not in the duties themselves, but in the awkwardness of our affections. Many think they have no parts, and therefore they cannot meditate. He that tindeth a heart to this work, will find a head. Deliy:ht will set the mind a work; for we are apt to muse and pause upon that which is pleasing to us. Why are not holy thoughts as natural and as kindly to us as carnal? The defect is in the heart. “I have rejoiced in thy testimonies,” saith David, and therefore “I will meditate in thy precepts.”
In the words there is a double expression of David’s love to the law of God: —
I. I will meditate in thy precepts.
II. I will have respect to thy ways.
Concerning which observe, —
1. In both the notion by which the word of God is expressed and diversified, “precepts,“‘” ways.“‘The word precepts implieth God’s authority, by which the covinsels of the word arc ratified. Ways iml)lietli a certain directions for our walk to Heaven. There are God’s wavs to us declared to us in his promises; so it is said,” All the paths of the Lord are mercy and truth” (Psalm xxv. 10). Om- wavs to God, verse 4 of that psalm:” Show mc thy ways, O Lord, teach me thy paths.’’ These are his precepts.
2. Observe, the one is the fruit of the other: “I will meditate;” and then, “I will have respect.” Meditation is in order to practise; and if it be right, it will beget a respect to the ways of God. We do not meditate, that we may rest in contemplation, but in order to obedience: “Thou shalt meditate in the bonk of the law day and night, that thou mayest observe to do according to all that is written therein”’ (Joshua i. 8.) So, “Think of these things, do these things,” loyi:^fif, (Phil. iv. 8, .9); when you cast up your accounts, and consider what God hath required of you, it is that you may set upon the work. Meditation is not a Hourishing of the wit, that we may please the fancy by playing with divine truths; (sense is diseased, that must be fed with cpiails) but a serious inculcation of them upon the heart, that we may urge it to practise. Nor yet acquainting ourselves with the word, that we may speak of it in company; conference is for others, meditation for ourselves when we are alone. Words are but the female issue of our thoughts, works the male. Nor, merely to store ourselves with curious notions, and subtile inquiries; study searcheth out a truth, but meditation improveth it for practical use: it is better to be sincere than subtile.
3. Observe, this practical obedience is expressed by having “respect unto the ways of Ciod.’’ To respect God’s ways, is to take heed that we do not turn out of them, to regard them and ourselves: “observe to do them” (Josh. i. H); and it is called elsewhere, pnndrrmq our path, “ponder the path of thy feet” (Trov. 4. ‘2f)y, that we may not mistake our way, nor wander out of if. liespect to God’s word was opened, verses fi and .0. The main point is this: —
That one great duty of the saints is meditating on the word of God, and such matters as are contained therein.
Let us inqlure what meditation is, because the practice and knowledge of the duly is almost become a stranger to us. Before I can define I irtust distinguish it. Meditation is, —
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let, Occasional.
2ndly, Set and solemn.
First, Occasional meditation is an act by which the soul spiritualizeth every object about which it is conversant. A gracious heart is like an alembick, it can distil useful thoughts out of all things that it meeteth with. Look, as it seeth all things in God, so it seeth God in all things. Thus Christ, at Jacob’s well, discourseth of the well of life (John iv.); at the miracle of the loaves, discourseth of manna (John vi.); at the feast of tabernacles, of living waters (John vii.); at the Pharisee’s supper, discourseth of eating bread in the kingdom of God (Luke xiv. 15). There is a holy chemistry and art that a Christian hath to turn water into wine, brass into gold, to make earthly occasions and objects to minister spiritual and heavenly thoughts. God trained up the old chuch by types and ceremonies, that the things they ordinarily conversed with, might put them in mind of God and Christ, their duties, and dangers, and sins And our Lord, in the New Testament, taught by parables and similitudes taken from ordinary functions and offices amongst men, that in every trade and calling we might be employed in our worldly business with a heavenly mind; that whether in the shop, or at the loom, or in the field, we might still think of Christ, and grace, and Heaven. There is a parable of the merchantman, a parable of the sower, a parable of the man calling his servants to an account, &.c., that upon all occasions we might wind up our minds, and extract some spiritual use from our common affairs. Thus the creatures lift up our minds to the Creator. David had his night meditation, “When I consider the heavens, the work of thy fingers, the moon, and the stars which thou hast ordained,” &c. (Psalm viii. 3); the sun is not mentioned. When he was gone abroad in the night, his heart was set on work presently. And, there is a morning meditation, (Psalm xix. 5.) for he seemeth to describe the sun coming out of his chambers in the East, and displaying his beams like a cloth of gold upon the world. A holy heart cannot want an object to lead him to the meditation of God’s power, and goodness, and glory, and wise Providence, who hath made and doth order all things according to the counsel of his will. There is a great deal of practical divinity in the very bosom of nature, if we had the skill to find it out. Job biddeth us, “Ask the beasts, and they shall teach thee; and the fowls of the air, and they shall tell thee; or speak to the earth, and it shall teach thee; and the fishes of the sea shall declare unto thee.” They speak by our thoughts.
Secondly, There is set and solemn meditation. Now this is of several sorts, or rather they are several parts of the same exercise.
I. There is a reflexive meditation, which is nothing but a solemn parley between a man and his own heart. “Commune with your own heart — and be still” (Psalm iv. 4). When we have withdrawn ourselves from company, that the mind may return upon itself, to consider what we are, what we have been, what straights and temptations we have passed through, how we overcame them, how we passed from death to life; this is a necessary part of meditation, but very difficult. What can be more against self-love, and carnal ease, than for a man to be his own accuser and judge? All our shifts are to avoid our own company, and to run away from ourselves. The basilisk dieth by seeing itself in a mirror; and a guilty man cannot enduie to see his own natural face in the glass of the word. The worldly man choaketh his soul with business, lest for want
SKRMOXS ON PSAy.M CXTX.
of work file mill should fall upon ifstlf. The voluptuous person nielfelh away his days in pleasure, and charnielh his soul into a deep sleep with the potion of outward delights, lest it should awake and talk with him. Well, then, it is necessary that you should take some time to discourse with yourselves, to ask of your souls what you have been, what you are, what you have done, what shall become of you to all eternitv. No man apketh of himself, “What have I dcme?” (Jer. viii. G.) You” would think it strang-e of two men that conversed every day for forty or fifty years, and yet all this while they did not know one another. Now this is the case between us and our own souls; we live a long time in the world, and yet are strangers to ourselves.
2. There is a meditation more direct; when we exercise our minds in the word of God, and the matters contained therein. This is twofold: — (I.) Dogmatical, or the searching out of a truth in order to knowledge; proving “what is that good and acceptable and perfect will of God” (Rom. xii. 2). This is study, and ditl’ercth from meditation in the object, and supposefh the matter we search after to be unknown, either in whole or in part; whereas practical meditation is the inculcation or whetting of a known truth upon the soul: and it diflV-rs in the end; the end of study is information, and the end of meditation is practice, or a work upon the affections. Study is like a winters sun, that shineth, but warnieth not; but meditation is like blowing up the fire, where we do not mind the blaze but the heat. The end of study is to hoard uj) truth; but of meditation, to lay it forth in conference or holy conversation. In study, we are rather like vintners, that take in wine to store themselves for sale; in meditation, like those that buy wine for their own use and comfort. A vintner’s cellar may be better stored than a nolileman’s. The student may have more of notion and knowledge, but the practical Christian hath more of taste and refreslunent.
(2.) Practical and applicative: This we now speak of; and it is that duty and exercise of religion whereby the mind is applied to the serious and solemn consideration and improvement of the truths which we understand and believe, for practical uses and purposes. Not like a man that soweth and never reaj)eth; or a woman that often conceives, but never brings forth living children.
I. It is a duty, for it is commanded: “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’’ (Josh. i. 8). As the promise is general, “I will never leave thee nor forsake thee” (Heb. xiii. 5), so is the command. To meditate in the law is a part of the descrij)fion of a godly man: “His delight is in the law of the Lord, and in his law doth he meditate day and nii:ht’ (Psalm, i. 2). It is commended to us by the practice and example of the saints in Scripture:” Isaac went out to meditate in the field at the even-tide” (CJen. xxiv, <)3); to pray, *; in the margent; the word in the original is indiflerent to both senses; it properly signifieth muttering, or an imperfect or suppressed sound. The Septuagint sometimes renders it by tu’icttv to sing; but others by (unXtxiirm, which signifies to exercise himself. The word is used here Ml riiir trroXaic TM ar(ilfYr’;T(.». Synnnachus, lalfiaai, to speak: Aquila, o,”iXr/Tfii, to discourse with (iodand his own soul. The original word rn»rb signifieth to mutter, or such a spiaking as is between thoughts and words. He made hi-t duly his refreshment and solace at night. So
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David often in this Psalm. Reason enforceth it; God, that is a Spirit, deseiveth the most pure and spiritual worship by the mind, as well as that which is performed by the body. Thoughts are the eldest and noblest offspring of the soul, and it is fit they should be consecrated to converse with God.
2. It is a necessary duty, not a thing of arbitrary concernment, a moral help that may be observed and omitted at our pleasure; but of absolute use, without which all graces wither. Faith is lean unless it be fed with meditation on the promises: “Unless thy law had been my delights, I should then have perished in mine affliction” (Psalm cxix. 92). Hope is not lively, unless we contemplate the thing hoped for, and with Abraham walk through the land of promise (Gen. xv); and think often and seriously on the glory of the riches of the inheritance of the saints (Eph. i. 18); and get upon the mount of meditation, upon the top of Pisgah, to get a view of the land. So for love; the more we study the height, and breadth, and depth of God’s love in Christ (Eph. iii. 18, 19), the more is the heart melted and drawn out to God, and more quickened to obedience: “Thy loving kindness is before mine eyes” (Psalm xxvi. 3). And as it helpeth our graces in their exercise, so all other duties; as hearing of the word. To hear and not to meditate is unfruitful; the heart is hard, and the memory slippery, the thoughts loose and vain; and, therefore, unless we cover the good seed, the fowls of the air will catch it away. It is like a thing put into a bag with holes, lost while it is received. “Be ye doers of the word, and not hearers only, deceiving your own selves: for if any be a heai’er of the word and not a doer, he is like unto a man beholding his natural face in a glass: for he beholdeth himself, and goeth away, and straightway forgetteth what manner of man he was” (James i. 22 — 24). Bare hearing begets but transient thoughts, and leaveth but a weak impression in the soul; like a flash of lightning, as soon gone as come; or the glance of a sunbeam upon a wave. A man never discerneth the scope, the beauty, the order of the truths delivered, till he conieth to meditate on them, and to go over them again and again in his thoughts: “God hath spoken once, twice have I heard this,” &c. (Psalm lxii. 11); that is, when we repeat it upon our thoughts, inculcate it, and meditate upon it, this maketh a deeper impression, and that which is spoken, rebounds again and again, it is twice heard. David saith, “I have more understanding than all my teachers, for thy testimonies are my meditation” (Psalm cxix. 99). The preacher can but lay down general theorems, and deduce practical inferences; but that which fasteneth them upon the heart, is our own thoughts; and so we come to be wiser, to see more clearly and practically as to our own case, than he that preacheth; we see a further use than he was aware of. So for prayer: what we take in by the word, we digest by meditation, and let out by prayer. These three duties help one another. What is the reason men have such a barren, dry, and sapless spirit in their prayers? it is for want of exercising themselves in holy thoughts: “My heart is inditing a good matter,” and then “my tongue is as the pen of a ready writer” (Psalm xlv. 1); it alludeth to the mincah, the meat-offering; the oil and flour were to be kneaded together, and fried in a pan, and so offered to the Lord. When we come with raw, dough-baked offerings, before we have concocted and prepared our thoughts by mature deliberation, we are 130 S^EHMOXS OX rSAI.^f CXIX.
barren or tnnmltuary in our prayers to God. Prayer is called by the name of meditation, because it is the product and issue of it; a.?, “Give ear to my words, O Lord, consider my meditation” (Psalm v. 1). Again, “Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight” (Psalm xix. 14). Implying that prayer is but the vent and expression of what we have deliberated and meditated upon. So David fiudeth his desires more earnest after grace, the more he mused and meditated:” I remember the days of old, I meditate on all thy works: I nnise on the works of thy hands, I stretch forth my hands unto thee; my soul thirsteth after thee as a thirsty land ’ (Psalm cxliii. 5, 6). Well then it is the life and strength of other ordinances, without which, how slight and perfunctory are we! I might instance in conference, the stream of good discourse is fed by serious tliuughts. The Lord’s Supper is a duty which is mainly despatched by our thoughts; there we come to put reason to the highest use, to be the instrument of faith and love; of faith in believing applications; of love, in resolutions of duty and thankfulness. In that one ordinance there is a union of mysteries, which we take abroad in holy and serious thoughts. To have an unfruitful understanding then, is a great damp and deadness to the heart. Now we shall never enlarge ourselves in pertinent and savoury thoughts unless we use to meditate; for spiritual dispositions do not come upon us of a sudden, and by rapid motions, but by progressive and orderly degrees and preparations.
3. It is a profitable duty as to temporals. Isaac went out to meditate, and of a sudden he espied the camels coming, upon which Rebecca was brought to him (Gen. xxiv. 63, 64). Was this a mere accident think you, or a providence worthy of remark and observation? Isaac goes to meet with God, and there he gets the first view of his bosom friend and spouse. This was a mercy cast into the bargain: “Godliness hath the promise of the life that now is, and of that which is to come.” There is nothing lost by duty and acts of piety. Seneca said the Jews were a foolish people, because they lost the full seventh part of their lives. St’jft’/nintn ti’tatis partem prrdiint rncaudn, intending their Sabbath time. This is the sense of nature, to think all lost that is bestowed on God. Flesh and blood crieth out, What nted this waste? They cannot spare time from their callings, they have families to maintain. Oh, let me tell you, by serving God, you drive on two cares at once, ^^’orldly interests are cast into the way of religion; and though not designed and intended by us, these things are added to us. For comforts and manifestations of God, we have them many times in our recess, and the privacy of our retirements, in a more plentiful manner than elsewhere. The spouse inviteth the bridegroom, “Come, my beloved, let us go forth into the field” (Cant. vii. II); upon which Bernard saith, O sancta anhna, ft/f/r jmhlicnm, fttffi an vescis te vi’ncinulinn hahrre spon- 8?ipn, qui 7ir(]Uii<]U(nn tihi relit ivduli/ere /u’d’sentiam si/a)n coram a/i’fs / We have most experiences of God, w hen we an’ alone with him, and se(iu<st<re(l from all distractions of company and business, solacing ourselvLH with (iod. Moses drove the sheep to the back side of the wilderness, and came to the n)ount of God (Exod. iii. I); he goeth aside from the other shepherds, that he might converse with the ureat Shepherd and Bishop of our pouls. and there he seeth the vision of thr fi<iy bush.
Usually God cometh to us in our deep raeditation; when the soul is most elevated, and fittest to entertain the comforts of his presence, then we have sensible experience of God.
1. The standing, spiritual benefits of meditation are many. It imprints and fastens a truth upon the mind and memory; deliberate thoughts stick with us; as a lesson we have conned is not easily foi-gotten. Civet long kept in a box, the scent remaineth when the civet is taken out. Sermons meditated on, are remembered by us long after they are delivered. It sets the heart a-work. The greatest matters will not work upon him that doth not think of them. Tell them of sin, and God, and Christ, and Heaven, and Hell, and they stir them not, because they do not take these truths into their deep thoughts; or if they be stirred a little, it is but a fit, while the truth is held in the view of conscience. We had need inculcate things, if we would have them to affect us. The steel must beat again and again upon the flint, if we would have the sparks fly out; so must the understanding bear hard upon the will, to get out any affection and respect to the ways of God. It showeth the beauty of truths. hen we look upon them in ti-avsilu, we do not see half that is in them; but upon a deliberate view, it more appeareth; as there is a secret grace in some, that is not discerned but by much converse and narrow inspection. It helpeth to prevent vain thoughts: the mind of man is restless, and cannot lie idle; therefore, it is good to employ it with good thoughts, and set it a-work on holy things; for then there will be no time and heart for vanity, the mind being prepossessed and seasoned already; but when the heart is left to run loose, vanity increaseth upon us. Oh, Christians! meditation is all; it is the mother and nurse of knowledge and godliness, the great instrument in all the offices of grace. We resemble the purity and simplicity of God most, in the holiness of our thoughts. AVithout meditation, we do but talk one after another like parrots, and take up things by mere hearsay, and repeat them by rote, without affection and life, or discerning the worth and excellency of what we speak. It is meditation that maketh truths always ready and present with us. “Bind them continuallj- upon thy heart; when thou goest, it shall lead thee; when thou sleepest, it shall keep thee; and when thou wakest, it shall talk with thee” (Prov. vi. 21, 22). But I forbear.
2. Whereby the mind is applied to serious and solemn consideration. I add this, to distinguish it from occasional meditation, and those good thoughts that accidentally rush into our minds; and to note the care and attention of soul that we should use in such an exercise. It is musing makes the fire burn; glances or transient thoughts, or running over a truth in haste, is not meditation; but a serious attention of mind. It is not to take a snatch and away; but to make a meal of truth, and to work it into our hearts. Alas! a slight thought, that is like a flash of lightning, gone as soon as come, doth nothing. Constant thoughts are operative; and a truth, the longer it is held in the view of conscience, the more powerful it is: “Set your hearts unto all the words which I testify among you this day” (Deut. xxxii. 46). A sudden thought may be none of ours it may be unwelcome, and find no entertainment with us; but set your hearts to it. Let these things sink down into your hearts; let them go to the quick. “Through desire a man having separated himself, intermeddleth with all wisdom” (Prov. xviii. I). Then is a man fit for these pure and holy thoughts, for intermeddling in all wise and divine matters,
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when he hnth divorced himself from other cares, and is able to keep his understanding under a prudent confinement.
3. Of the truths which we understand and believe. In meditation we suppose the object understood; for it is the work of study to search it out, of meditation to enftrce and apply it: and we suppose it believed and granted to be a truth. The work now is to improve our assent, that it may have an answerable force and efficacy upon the soul.
4. It follows in the description, for practical uses and purposes. Meditation is not to store the head with notions, but to better the heart We meditate of God, that we may love him, and fear him; of sin, that we may abhor it; of Hell, that we may avoid it; of Heaven that we may pursue it. Still the end is practical, to quicken us to greater diligence and care in the heavenly life.
Use I. — To reprove those that are seldom in this work. Worldly cares, and sloth, and ease divert us: if we had a heart, we would have time and leisure. The clean beasts did chew the cud. We should go over, and over, and over again the truths of God in our thoughts. But, alas! —
1. Either men muse on trifles; all the day their minds are full of chaff and vanity. Oh! hast thou thoughts for other things, and hast thou no thoughts for God’s precepts? Hast thou not a God and a Christ to think of? .lnd is not salvation by him, and everlasting glory, worthy of thy choicest thoughts? Thou hast thoughts enough, and to spare, for other things, for base things, for very toys, and why not for God, and the word of God? Why not for Christ, and that everlasting redemption he hath accomplished for us? If a man would throw his meat and drink down the kennel, rather than give to him that asketh him, the world would cry shame upon him: will you cast away your thoughts upon idle vanities, rather than God shall have them? Oh, shame! your thoughts must be working; what, shall they run waste, and yet God have no turn?
2. Or else men muse on that which is evil. There are many sins engross the thoughts.
(1.) Uncleanness sets up a stage in the heart, whereon a polluted fancy personates and acts over the pleasures of that sin. Our thoughts arc often panders to our lust: “Having eyes full of adultery, and that cannot cease from sin” (2 Peter ii. 14). The unclean rolling of fancy on the beauty of women, is forbid: “He that looketh on a woman to lust after her, hath committed adultery with her already in his heart” (Matt. v. 28).
(2.) Revenge: the thoughts of it, how sweet arc they to a carnal heart! Men dwell ujion their discontents an«l injuries, till, like liquors that sour in the vessel wlicn long k<-pt, they sharpen revenge. We are apt to concoct anger into malice: “Frowardness is in his heart, he deviseth mischiel continually, he soweth discord” (Prov. vi. 14).
(3.) Envy stirreth up rcpinini; thoughts; it is a sin that feedeth on the mind: “And Saul envied Davitl from that day forward” (1 Sam. xviii. .0). David’s ten thousands ever ran in Saul’s miml. Envy muses on the good of others, to hale them.
(1.) Pride, in lofty conceits and whispers of vanity. “He hath scattered the j)roud in the imagination of their hearts” (Luke i. .51). Proud men are full of musings. “Is not this great Babylon that I have built, for the house of the kingdom, by the might of my power, and for the honour of my majesty?” (Dan. iv. 30.) Proud men please fhemsidves with the suppositions of applansp. and the cflioes of praise in their minds.
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(5.) Covetousness consists chiefly in a vain musing: “Their heart goeth after their covetousness” (Ezek. xxxiii. 31). “Hearts exercised with covetous practices” (2 Peter i. 14).
Use II. — Is of exhortation, to press us to meditate on God’s precepts. Many think it is an exercise that doth not suit with their temper; it is a good exercise, but for those that can use it. It is true, there is a great deal of difference among Christians; some are more serious and consistent and have a greater command over their thoughts; others are of a more slight and weak spirit, and less apt for duties of retirement and recollection; but our unfitness is usually moral rather than natural; not so much by temper, as by ill use. Now sinful indispositions do not disannul our engagements to God, as a servant’s drunkenness doth not excuse him from work. Inky water cannot wash the hands clean. That it is a culpable unfitness, appeareth, partly because disuse and neglect is the cause of it; those that use it, have a greater command over the thoughts. Men count it a great yoke; custom would make it easy. Every duty is a help to its self; and the more we meditate, the more we may. They that use it much, find more of sweetness than difficulty in it. If a man did use to govern his thoughts, they would come more to hand. Partly, want of love: we pause and stay upon such objects as we delight in. Love naileth the soul to the object or thing beloved: “O how I love thy law! it is my meditation all the day” (Psalm cxix, 97). Carnal men find no burden in their thoughts; their heart is in them. Well then, though you have not such choice and savoury thoughts as others have, yet set upon the work; you can think of anything you love.
Oh, but as some press it, it requireth art and skill, and logical dispositon of places of argumentation.
Answer. — We cannot tie you to a method. Serious thoughts, no question, are required; and dealing with the heart about it in the best way of reasoning that we can use. Take these directions: —
1. Look how others muse how to commit a sin; and shall not we muse how to redress if? Wicked men sit abroad: “They hatch cockatrice eggs, and weave the spider’s web” (Isa. lix, 5); they devise mischief upon the bed: “Woe to them that devise iniquity, and work evil upon their beds” (Mic. ii. 1). So do you muse how to carry on the work of the day with success. “The wicked man shutteth his eyes to devise froward things;”’ (Prov. xvi. 30); it signifies his pensive, solitary muttei’ing with himself.
2. As you would persuade others to good. Surely you do not count admonition so hard a work. What words you would use to them, use the same thoughts to yourself; heart answereth to heart.
3. You understand a truth; you have arguments evident and strong, why you should believe it; repeat them over to the soul with application. “See it, and know it for thy good” (Job. v. 27). This application is partly by way of trial, partly by way of charge. By way of trial, how is it with thee, O my soul *? “What shall we then say to these things?” (Horn. viii. 31.) By way of charge and command: “It is good for me to draw near to God: I have put my trust in the Lord God, that I might declare all thy works” (Psalm lxxiii. 28),
SERMONS ON PS.XM CXIX.