SERMONS UPON GENESIS 24: 63

SERMON I.
'And Isaac went out to meditate in the field at the eventide.' GEN. 24:63

THE context is spent in describing the journey of Rebekah with Abraham's servant, and the text showeth the occasion of the first interview between Isaac and Rebekah ; he goeth out into the fields to meditate, and of a sudden he seeth the camels coming.
I cannot pass by this accident without some remark and observation. Isaac goeth to meet with God, and he meeteth with God and Rebekah too. Godliness hath the promises of this life and that which is to come; there is nothing lost by duty and acts of piety and worship. Seneca said the Jews were an unhappy people, because they lost the seventh part of their lives, meaning the time spent in the sabbath. This is the sense of nature, to think all lost that is bestowed on God. Flesh and blood snuffeth and crieth, What a weariness is it! and what need all this waste? Oh! let me tell you, by serving God you drive on two cares at once. Worldly interests many times are cast into the way of religion, and, besides the main design, these things are added to us. Wonderful are the providences of God in and about duties of worship. Some have gone aside to pray, and escaped such as lay in wait to destroy them; and Luther tells a story of one that balked a duty and fell into a danger, passed by a sermon , and was presently surprised by thieves. Others there are that thought of nothing but meeting God in his worship, and God hath made their duties an occasion of advancing their outward comforts. Certainly it is good to obey all impulses of the Spirit; there may be somewhat of providence as well as grace in it: 'Isaac went out to meditate in the field at the even-tide; and he lift up his eyes and saw, and behold the camels were coming.'
In the words you have several circumstances:
the person, Isaac.
his work, ¡®He went out to meditate.¡¯
the place, ¡®in the field.¡¯
the time, ¡®at even-tide.¡¯
1. For the person, Isaac.
I need not say much, because I would not digress. He was Abraham's son, and God said of Abraham, Gen. 18:19, ¡®I know him, that he will command his children, and his household after him, and they shall keep the way of the Lord, to do justice and judgment, that the Lord may bring upon Abraham that which he hath spoken of him.¡¯ Good education leaveth a savour and tincture upon the spirit, at least an awe and a care of duties and exercises of religion; and therefore it is no wonder to hear of Abraham¡¯s son that had been trained up in the way of the Lord, to go out to meditate; it is a seal of the blessing of education. Again, Isaac was now in his youth; certainly he could not be very old. Sarah was ninety years old when the promise was first made to her of a son: Gen. 17:17, ¡®Then Abraham fell upon his face and laughed, and said in his heart, Shall a child be born unto him that is an hundred years old? and shall Sarah, that is ninety years old, bear?¡¯ Now Sarah was but one hundred and twenty-seven years old when she died, Gen. 23:1, and this match was immediately after her death; for just as he received Rebekah he left off his mourning for Sarah: Gen. 24:67, ¡®And Isaac brought her into his mother Sarah¡¯s tent, and took Rebekah, and she became his wife; and he loved her: and Isaac was comforted after his mother¡¯s death.¡¯ Probably Isaac was now a little above thirty. Isaac, a young man, that was now entering into the world, goeth out to meditate. Usually we make religious exercises the work of grey hairs, and after we have spent the heat and flower of our spirits in the vanities of the world, we hope to make amends for all by a severe and devout retirement. Young and green heads look upon meditation as a dull melancholy work, fit only for the phlegm and decay of old age; vigorous and eager spirits are more for action than thoughts, and their work lieth so much with others that they have no time to descend into themselves. But the elder world was more innocent; the exercises of Isaac¡¯s youth were pious; he went out into the field to meditate.
2. To open his work to you, ¡®to meditate,¡¯ or, as it is in the margin, to pray, the word used in the original is indifferent to both senses.
It properly signifies muttering, or an imperfect and suppressed sound. The Septuagint sometimes renders it by ¡®aeideo¡¯, to sing, but they render it by ¡®adoleschesai¡¯, which signifies to exercise himself, and most properly a sportive exercise, as if his going abroad had been only to sport and recreate himself after the toil of the day. But that is not so probable; the Holy Ghost would not put such a mark upon such a circumstance. Therefore I suppose the Septuagint¡¯s word must be taken more largely to comprise also a religious exercise. But how is it? To pray or meditate? I would not recede from our own translation without weighty cause; most other translations look that way. Symmachus renders it lalesai, to speak; Aquila, ¡®homilesai¡¯, to discourse as with others, that is, with God and his own soul; and so it suiteth with the force of the original word, which properly signifies to mutter, or such a speaking as is between thoughts and words. So that the meaning is, he went aside privately to discourse of God, and the promises, and of heavenly things.
3. The place, ¡®In the field.¡¯
Partly for privacy; deep thoughts require a retirement. Many of David¡¯s psalms were penned in the wilderness. He that would have the company of God and his own thoughts need go aside from other company, and be alone that he may not be alone, that the mind, being sequestered from all distractions, may solace itself the more freely in these heavenly thoughts: Exod. 3:1, ¡®Moses led the flock to the backside of the desert and came to the mountain of God, even to Horeb.¡¯ He goeth aside from the other shepherds, that he might converse with the great shepherd and bishop of our souls, and there he seeth the vision of the burning bush. When God would commmunicate his loves to the church, he inviteth her into the wilderness: Hosea 2:14, ¡®Therefore behold I will allure her, and bring her into the wilderness, and speak comfortably unto her.' The most familiar and intimate converses between God and the church are in private. So the spouse inviteth the bridegroom: Song of Sol. 7:11, ¡®Come, my beloved, let us go forth into the field, let us lodge in the villages.' In these solitary and heavenly retirements to which no eyes are conscious and privy, we have most experience of God and of ourselves. Duties done in company are more easy; by-ends and man's eye and observance may have an influence upon our worship, and therefore meditation is difficult and tedious, because it is a work of retirement, that hath approbation from none but our Father that seeth in secret. Partly because the field is an help to meditation, fancy and invention being elevated and raised by the sweetness, variety, and pleasure of it, there being on every side so many objects and lively memorials of God. However in this sense the circumstance is not binding. Some do better in a closet than in a field or garden, where the senses being locked from all other objects, the mind may fall more directly upon itself, which otherwise in a field or garden would skip from object to object, without pitching upon any seriously.
4. The last circumstance in the text is the time, ¡®In the even-tide,' which is also a matter of an arbitrary concernment.
Time in itself is but an inactive circumstance; all hours are alike to God; he taketh no more pleasure in the sixth or ninth hour than in the first hour; only you should prudently observe when your spirit is most fresh and smart. To some the morning is quickest, the fancy being fittest to offer spiritual and heavenly thoughts, before it hath received any images and representations from carnal objects abroad. Morning thoughts are, as it were, virgin thoughts of the mind, before they have been prostituted to these inferior and baser objects, and so are more pure and sublime and defecate; and then the soul, like the hind of the morning, with a swift and nimble readiness climbeth up to the mountain of myrrh, and to the hill of frankincense: Song of Sol. 4:6,¡¯Until the day break and the shadows flee away, I will get me to the mountain of mvrrh and to the hill of frankincense;¡¯ and it tended much to season the whole day when we can talk with the law in the morning: Prov. 6:22, ¡®When thou awakest, it shall talk with thee.' To some the evening seemeth fitter, that when the gayishness and vanity of the spirit hath been spent in business, their thoughts may be more serious and solemn with God; and after the weights have been running down all day through their employments of the world, they may wind them up again at night in these recesses and exercises of piety and religion; as David says; Ps. 25:1, 'Unto thee, O Lord, do I lift up my soul.' To others the silence and stillness of the night seemeth to be an help, and because of the curtain of darkness that is drawn between them and the world, they can the better entertain serious and solemn thoughts of God. David speaks everywhere in the psalms of his nocturnal devotions: Ps. 63:6, ¡®When I remember thee upon my bed, and meditate on thee in the night-watches.¡¯ The expression is taken from the custom of the Jews, who divided the night into so many watches. Whilst others were reposing their bodies on their beds, David was reposing his soul in the bosom of God, and he have the less rest to his eyes that he might give the more to his soul. So Ps. 119:148, ¡®Mine eyes prevent the night-watches, that I might meditate in thy word.¡¯ Certainly in the night, when we are taken off from other business, we have the greatest command of our thoughts, and the covert of darkness that God hath stretched over the world begetteth a greater awe and reverence. Therefore Mr. Greenham, when he pressed any weighty point, and perceived any careless, used to beg of them that, if God by his providence should suffer them to awake in the night, they would but think of his words. Certainly the mind, being by sleep emptied of other cares, like a mill falleth upon itself, and the natural awe and terror is the effect of darkness helpeth to make the thoughts more solemn and serious. So that you see much may be said for the conveniency of either of these seasons, evening or morning, or night. It is your duty to be faithful to your own souls, and sometimes to take the advantage either of the night or of the day, or the morning, or the evening as best suits us. David saith, Ps. 119:97, ¡®Oh! how love I thy law! it is my meditation all the day.¡¯ So he describes his blessed man: Ps.1:2, ¡®His delight is in the law of the Lord, and in his law doth he meditate day and night;¡¯ that is, sometimes in the day and sometimes in the night; no time can come amiss to a prepared spirit. Isaac¡¯s hour was in the even-tide; in the evening he went out to meditate, in which two things are notable:
[1.] That he made duty his refreshment.
He had wrought all the day, and in the evening he goeth to recreate himself with God. What a shame is it that what was his solace is our burden! If we had a spiritual discerning, we should soon see that there is no delight to that of duty, and no refreshment like that which we enjoy in the exercises of religion and in communion with God. The world¡¯s delights are vain and dreggy; they may provoke laughter, but they cannot yield any pure, solid, and true contentment. It was Christ's meat to do his Father¡¯s will: John 4:34, ¡®My meat is to do the will of him that sent me, and to finish his work.¡¯ It was sweeter to Job than his appointed food to hear God¡¯s word: Job 23:12, ¡®I have esteemed the words of his mouth more than my necessary food.¡¯ And David saith, Ps.119:54, ¡®Thy statutes have been my songs in the house of my pilgrimage.¡¯ All the comfort he had to drive away the sad and disconsolate hours of his pilgrimage was to exercise himself in the study and meditation of God¡¯s word. And it was Isaac¡¯s evening comfort to go out and meditate. Gracious hearts must have spiritual delights, the word and obedience, and prayer, and meditation. As one said, ¡®Aut hoc non est evangelium, aut nos non sumus christiani¡¯. Either these histories are not true, or our hearts are much unlike theirs. Oh! how sweet would it be if we could make duty a recreation and our work our pleasure; that in the close of the day this might be our solace, after the work of the day to take a turn with God in the mount, and to walk in the garden of love, and, as David said, Ps. 104:34, ¡®My meditation of him shall be sweet; I will be glad in the Lord.¡¯ Isaac went out at even-tide.
[2.] That at the evening his spirit was still fresh and savoury.
This was the time not of necessity, but choice. Many spend their heat and strength in the world, toiling all day, and in the evening come and offer God a drowsy, yawning prayer, when all the vigour of their spirits is wasted. You should bring forth the best wine at last; never so engage in the world as to hinder a duty. It should be the wisdom of Christians to guide their affairs with such Judgment that duties may not become a burden and a weariness. Now a soul encumbered with business cannot act with such delight and freedom as it ought. Too often do we suffer the lean kine to devour the fat. Mary hath cause to complain of Martha; so much time is spent in the world that we have no heart or strength for communion with God; and usually when all are asleep and wearied out with the world, then we call to duty. Oh! remember in the evening and close of the day your affections should be quick and free for spiritual things. Isaac went out at evening-tide.'
I shall sum up the intent of the whole verse in this one point:
Doct. That it is the duty of Christians to sequester and set apart some time and place for solemn meditation, or the exercising their souls in heavenly and holy things.
My purpose is to speak of meditation, a duty unaccustomed and unpracticed; both the practice and the knowledge of it are become strangers to us. The times are times of action and tumult, and we all think that we have so much to do with others, that few desire to converse with God and themselves. Our case is somewhat like theirs in Nehemiah¡¯s time, Neh. 4:17, ¡®With one hand they wrought in the work, and with the other hand held a weapon.¡¯ We are forced to fight and quarrel for our religion, that we may rescue the innocent and holy principles of it from violation and scorn. I observe that many Christians use the sword, they spend the heat and strength of their spirits in controversies; but I doubt they do not use the trowel enough, and are not so serious in private retirements as they are earnest in public defences. Therefore I shall make it my work to press the duty of meditation.
My method shall be this: I shall show-
(1.) What meditation is.
(2.) The necessity and profit of it.
(3.) The rules that serve to guide us in the holy work and business.
(4.) The lets and hindrances of it, with the helps and remedies against them.
(5.) The object or matters upon which you are to meditate, which I shall handle first, generally; secondly, particularly.
I shall give you some hints of meditation on those objects which are most usual and most practical.
1. What meditation is.
Before I can define it I must distingush it.
1. There is that which we call occasional meditation, which is an act by which the soul spiritualiseth every object about which it is conversant.
A gracious heart is like an alembic, it can distil useful meditations out of all things it meeteth with. Look as it seeth all things in God, so it seeth God in all things. Our Lord at the well discourseth of 'the water of life,' John 21:10. At the supper of the pharisee one discourseth of 'eating bread in the kingdom of God,' Luke 14:15. There is a chemistry and holy 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 church by types and ceremonies, that upon a common object they might ascend to spiritual thoughts; and our Lord in the new testament taught by parables and similitudes taken from ordinary functions and offices among men that in every trade and calling we might be employed in our worldly business with an heavenly mind, that, whether in the shop, or at the loom, or in the field, we might still think of Christ and heaven. There is a parable of merchant-m en, a parable of the sower, a parable of a man calling his servants to an account. In all these similitudes Christ would teach us that we should still think of God and heaven. So small a matter as a grain of mustard seed may yield many spiritual applications.

2. There is set and solemn meditation.
Now this is of several sorts, or rather, they are but several parts of the same exercise.
[1.] There is a reflexive meditation, by which we wholly fall upon ourselves.
This is nothing else but a solemn parley between a man and his own heart: Ps. 4:4, ¡®Commune with your own hearts upon your bed, and be still.¡¯ When in a solemn retirement, reason and inward discourse returneth and falleth back upon itself. Of all the parts of meditation this is the most difficult, for here a man is to exercise dominion over his soul, and to be his own accuser and judge; it is against self-love and carnal ease. We see all our shifts are to avoid our own company and to run away from ourselves. Guilty man, like a basilisk, dieth by seeing himself. hence the worldly man choketh his soul with business, lest his thoughts, for want of work, like a mill should grind upon itself. The voluptuous person melteth away his days in pleasure, and charmeth his soul into a deep sleep with the portion of outward delights, lest it should awake and talk with him. Oh! then, necessary it is that a Christian should take some time to discourse with himself, to ask of our own souls, what we are? What we have been? What we have done? Jer. 8:6; what straits, what temptations we have passed through, and how we have overcome them? You would think it strange of two men that conversed every day for forty or fifty years, and all this while they did not know one another; yet this is the case between us and our souls; we live a long time in this world and are strangers to ourselves.
[2.] There is a meditation which is more direct and that is of two sorts:
(1.) Dogmatical, whose object is the word.
(2.) Practical, whose object is our lives.
There is more of search and apprehension in the first and more of plot and contrivance in the second. The one is more conversant about doctrines; the other about things. The latter catcheth hold of the heel of the former ans where dogmatical meditation endeth, there practical meditation beginneth.
(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 conversant about a thing unknown in whole or in part: Rom.12:2. ¡®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 before. Partly in the end; the end of study is information, but the end of meditation is practice, or a work upon affections: Josh. 1:8, ¡®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 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 cellar 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 ourselves aside from worldly distractions that we may solemnly debate and study how to carry on the holy life with better success and advantage when we are wise in our sphere.
Luke 16:8, ¡®The children of this world are in their generation wiser than the children of light, ¡®eis ten genean¡¯, in their generation;¡¯ it is a Hebrew phrase for the manner, course and sphere of our lives: Gen.6:9, ¡®There are the generations of Noah; Noah was a just man and perfect in his generation, and Noah walked with God;¡¯ so to be wise in our generation is to wise in our manner of living and business. So it is said, Ps 112:5, ¡®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. 16:9, ¡®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. 2:15, ¡®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 how to carry on his ministry with most honour and success. So for private Christians: Heb. 10:24, ¡®Let us consider on e 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 profession 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: Rom. 13:14, ¡®Make no provision for the flesh to fulfill the lust thereof,¡¯ ¡®me poieisthe pronoian¡¯. 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 conveniencies of the holy life, how we may be most useful for God, and pass through our relat ions 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. 116:12, ¡®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 evidence of scripture, where it is commanded, Josh. 1:8, '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. 1:2, ¡®His delight is in the law of the Lord, and in his law doth he meditate 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: Ep h. 3:17-19,¡¯That ye, being rooted grounded in love, may be able to comprehend with all the saints 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 4:24; ¡®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.
[2.] It is not a duty of an arbitrary concernment.
It is not only a moral help that may be observed or omitted, but a necessary duty, without which all graces would languish and wither. Faith is lean and ready to starve unless it be fed with continual meditation on the promises; as David saith, Ps. 119:92, ¡®Unless thy law had been my delight, I should then have perished in my affliction.' Thoughts are the caterers of the soul, that purvey for faith, and fetch in food and refresh it with the comfort of the promises. Hope is low, and doth not arise to such a fullness of expectation till by meditation we take a deliberate view of our hopes and privileges: Gen. 13:17,¡¯Arise, walk through the land, in the length of it, and in the breadth of it, for I will give it unto thee.' Our hopes arise according to the largeness of our thoughts. It is a great advantage to have our eyes open to view the riches of inheritance, and to have a distinct view of the hope of our calling. The apostle prays for the Ephesians, chap. 1:18, 'The eyes of your under standings being enlightened, that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints.' Men of barren thoughts are usually of low hopes, and for want of getting to the top of Pisgah to view the land, our hearts sink within us. Certainly hope thriveth best on the mount of meditation. Then for love, the sparkles of affection will not flow out unless we beat upon the will of constant thoughts. Affection is nourished by apprehension, and the more constant and deliberate the thoughts are, the love is always deeper. Those Christians that are backward to the duty of meditation find none of those impulses and meltings of love that are in others; they do not endeavour to comprehend the height and breadth and length, and depth of the love of Christ, and therefore no wonder that their hearts are so narrow and so much straitened towards God. Affections always follow the rate of our thoughts, if they are ponderous and serious. Then for obedience, or keeping the spirits constantly in a religious frame; to others good motions come like flashes of lightning, and are as soon gone, as their thoughts are slight and vanishing, but deep musing maketh the fire burn, and keepeth a constant heat and flame in the spirits, not by flashes. And as for duty, so for comfort; a man that is a stranger to meditation is a stranger to himself. In acts of review you enjoy yourselves, and you enjoy yourselves with far more comfort in these private recesses; you have most experience of God, and most experience of yourselves. Moses when he went aside to meditate had the vision of the fiery bush. Usually God cometh in, in the time of deep meditation and an elevated heavenly mind is fittest to entertain the comforts and glory of his presence. Thus you see it is a necessary duty. Many think it is an excuse to say it doth not suit their temper; that it is a good help, but for those that can use it. I answer¡¦
(1.) 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, weak spirit, and are less apt for duties of retirement and recollection. But our unfitness is usually moral rather than natural, not so much by temper as by disuse; and moral unfitness cannot exempt us from a moral duty. Inky water cannot wash the hand white, or a sin exempt me from a duty. Indisposition, which is a sin in me, doth not disannul my engagements to God; as a servant¡¯s drunkenness doth not excuse him from work. That it is a moral unfitness appeareth by two things¡¦

(1st) Disuse and neglect is the cause of it.
Those that use it have a greater command over their thoughts. Men count it a great yoke, but custom would make it easy. Every duty is an help to itself, and the more we meditate the more we shall. It is pleasant to them that use it: Ps. 1:2, ¡®His delight is in the law of the Lord, and in his law doth he meditate day and night.¡¯ Fierce creatures are tame to those that use to command them, and if a man did use to govern his thoughts, he would find them more obedient.

(2nd) Want of love.
Thoughts are at the service of love; we pause and stay upon such objects as we delight in, Ps. 1:2. Love naileth and fasteneth the soul to the object or thing beloved; as we see we can dwell upon carnal pleasures because our heart is there; as Solomon gives this reason why a carnal man cannot dwell upon a sad and solemn object, because ¡®his heart is in the house of mirth,¡¯ Eccles. 7:4. We usually complain we want temper and we want matter; but the truth is we want an heart. David saith, Ps. 119:97, ¡®Oh! how I love thy law; it is my meditation all the day.¡¯ Delightsome objects will engross the thoughts. Therefore see if it be not a moral distemper.
 
(2.) Suppose it be a natural unfitness, yet while you have reason it is not total and universal, and therefore cannot excuse.
We see in other duties, some have the gift of utterance, and have a great savouriness and readiness of expression for prayer; others are more bound up and restrained; but this can be no plea for them wholly to neglect prayer. Duty must be done as we are able; God will hear the breathing, panting soul as well as the rolling tongue. So it is in meditation; some are more musing, and can better melt out their souls in devout retirements, others can show their love better in zealous actions and public engagements for the glory of Christ; yet still, thought there be a diversity of gifts, we are all bound to the same duties, and though we be fitter for some rather than others, yet none must be neglected in their order and course.

(3.) The rank and place that meditation hath among the duties. Meditation is a middle sort of duty between the word and prayer, and hath respect to both. The word feedth meditation and meditation feedeth prayer; we must hear that we be nor erroneous, and meditate that we be not barren. These duties must always go hand in hand; meditation must follow hearing and precede prayer.
(1st) To hear and not to meditate is unfruitful.
We may hear and hear, but it is like putting a thing into a bag with holes: Hag. 1:6, ¡®He that earneth wages, earneth wages to put it into a bag with holes;¡¯ James 1:23, 24, ¡®He is like unto a man beholding his natural face in a glass; for he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was.¡¯ Bare hearing begets but transient thoughts, and they leave but a weak impression, which is rather like the glance of a sunbeam upon a wall; there is a glaring for the present, but a man never discerning the beauty, the luster, and the order of the truths delivered till he cometh to meditate upon them; then we come clearly to see into the truth, and how it concerneth us, and how it falleth upon our hearts. David saith, Ps. 119:99, ¡®I have more understanding than all my teachers, for thy testimonies are my meditation.¡¯ The preacher can but deliver general theorems, and draw them down to practical inferences; by meditation we come to see more clearly and pr actically than he that preacheth. We see, in outward learning, they thrive best that meditate most; knowledge floateth, till by deliberate thoughts it be compressed upon the affections.

(2nd) It is dangerous to meditate and not to hear because of errors.
Man will soon impose a deceit upon himself by his own thoughts. Fanatic spirits that neglect hearing pretend to dreams and revelations. We have a sophister and an heretic in our own bosoms, ¡® which soon deceiveth without a stock and treasure of some knowledge;¡¯ for men would be vain in their imaginations were not their thoughts corrected by an external light and instruction. Jude called those fanatic persons ¡®enupniazomenoi¡¯ filthy dreamers, Jude 8. All practical errors are men¡¯s natural imaginations gotten up into a valuable opinion.

(3d.) It is rashness to pray and not to meditate.
What we take in by the word we digest by meditation and let out by prayer. These three duties must be so ordered that one may not jostle out the other. Men are barren, dry, and sapless in their prayers for want of exercising themselves in holy thoughts: Ps. 45:1, ¡®My heart is inditing a good matter; and then it follows, ¡®I will speak of the things which I have made touching the King; my tongue is the pen of a ready writer.' The heart yieldeth matter to the tongue; the word signifieth, boileth and frieth; a word from mincha, their meat-offering; the oil and the flour was to be kneaded together, and then fried in a pan, and then offered to the Lord; implying we must not come with raw dough- baked offerings, till we have concocted and prepared them by mature deliberation. It is notable that often in scripture prayer is called by the name of meditation because it is the product and issue of it; as Ps. 5:1, ¡®Give ear to my words O Lord: consider my meditation.¡¯ Implying that his prayer was but the expression of his deliberate and premeditated thoughts. So Ps. 19:14, ¡®Let the words of my mouth and the meditation of my heart be acceptable in thy sight O Lord, my strength and my redeemer.¡¯ It is the vent of the thoughts.

2. Whereby the mind is applied to the 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 intenseness of the soul in such an exercise: Prov. 18:1, ¡®Through desire a man, having separated himself, seeketh and intermeddleth with all wisdom; then is a man fit for these solemn and holy thoughts, and for intermeddling with all wise and divine matters, when he hath divorced himself from other cares, and is able to keep his understanding under a prudent confinement.

3. Of spiritual things.
This noteth 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. 49:3, ¡®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. Meditation 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. 119:15, 'I will meditate in thy precepts, and have respect unto thy ways;¡¯ and to a greater detestation and hatred of sin: Ps.119:11, ¡®Thy word have l hid in mine heart that I might not sin against thee.'
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