§ 2. The duty which I press upon thee so earnestly, and in the practice of which I am now to direct thee, is, "The set and solemn acting of all the powers of thy soul in meditation upon thy everlasting rest." More fully to explain the nature of this duty, I will here—illustrate a little the description itself,—then point out the fittest time,—place,—and temper of mind for it.
§3. (I.) It is not improper to illustrate a little the manner in which we have described this duty of meditation, or the considering and contemplating of spiritual things. It is confessed to be a duty by all, but practically denied by most. Many that make conscience of other duties, easily neglect this; they are troubled if they omit a sermon, a fast, or a prayer in public or private; yet were never troubled that they have omitted meditation perhaps all their lifetime to this very day; though it be that duty, by which all other duties are improved, and by which the soul digesteth truths for its nourishment and comfort. It was God's command to Joshua, 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.[348] As digestion turns food into chyle and blood, for vigorous health; so meditation turns the truths received and remembered into warm affection, firm resolution, and holy conversation.
[348] Joshua i, 8.
§ 4. This meditation is, the acting of all the powers of the soul. It is the work of the living, and not of the dead. It is the work of all others the most spiritual and sublime, and therefore not to be well performed by a heart that is merely carnal and earthly. They must necessarily have some relation to heaven, before they can familiarly converse there. I suppose them to be such as have a title to rest, when I persuade them to rejoice in the meditations of rest. And supposing thee to be a Christian, I am now exhorting thee to be an active Christian. And it is the work of the soul I am setting thee to, for bodily exercise doth here profit but little. And it must have all the powers of the soul, to distinguish it from the common meditation of students; for the understanding is not the whole soul, and therefore cannot do the whole work. As in the body, the stomach must turn the food into chyle, and prepare for the liver; the liver and spleen turn it into blood, and prepare for the heart and brain; so in the soul, the understanding must take in truths, and prepare them for the will, and that for the affections. Christ and heaven have various excellencies, and therefore God hath formed the soul with different powers for apprehending those excellencies. What the better had we been for odoriferous flowers, if we had no smell? Or what good would language or music have done us, if we could not hear? Or what pleasure should we have found in meats and drinks, without the sense of taste? So, what good could all the glory of heaven have done us, or what pleasure should we have had in the perfections of God himself, if we had been without the affections of love and joy? And what strength or sweetness canst thou possibly receive by thy meditations on eternity, while thou dost not exercise those affections of the soul, by which thou must be sensible of the sweetness and strength? It is the mistake of Christians, to think that meditation is only the work of the understanding and memory; when every school-boy can do this, or persons that hate the things which they think of. So that you see, there is more to be done than barely to remember and think of heaven; as some labors not only stir a hand, or a foot, but exercise the whole body, so doth meditation the whole soul. As the affections of sinners are set on the world, are turned to idols, and fallen from God, as well as their understanding; so must their affections be reduced to God, as well as the understanding; and as their whole soul was filled with sin before, so the whole must be filled with God now. See David's description of the blessed man, His delight is in the law of the Lord, and in his law doth he meditate day and night.[349]
[349] Psalm i, 2.
§ 5. This meditation is set and solemn. As there is solemn prayer, when we set ourselves wholly to that duty; ejaculatory prayer, when in the midst of other business, we send up some short request to God, so also there is solemn meditation, when we apply ourselves wholly to that work; and transient meditation, when in the midst of other business we have some good thoughts of God in our minds. And as solemn prayer is either set in a constant course of duty; or occasional, at an extraordinary season; so also is meditation. Now, though I would persuade you to that meditation, which is mixed with your common labors, and also that which special occasions direct you to; yet I would have you likewise make it a constant standing duty, as you do by hearing, praying, and reading the Scriptures; and no more intermix other matters with it, than you would with prayer, or other stated solemnities.
§ 6. This meditation is upon thy everlasting rest. I would not have you cast off your other meditations; but surely, as heaven hath the pre-eminence in perfection, it should have it also in our meditation. That which will make us most happy when we possess it, will make us most joyful when we meditate upon it. Other meditations are as numerous as there are lines in the Scriptures, or creatures in the universe, or particular providences in the government of the world. But this is a walk to mount Sion; from the kingdoms of this world, to the kingdom of saints; from earth to heaven; from time to eternity; it is a walking upon sun, moon, and stars, in the garden and paradise of God. It may seem far off; but spirits are quick; whether in the body or out of the body, their motion is swift. You need not fear like the men of the world, lest these thoughts should make you mad. It is heaven, and not hell, that I persuade you to walk in. It is joy, and not sorrow, that I persuade you to exercise. I urge you to look on no deformed objects, but only upon the ravishing glory of saints, and the unspeakable excellencies of the God of glory, and the beams that stream from the face of his Son. Will it distract a man to think of his only happiness? Will it distract the miserable to think of mercy, or the prisoner to foresee deliverance, or the poor to think of approaching riches and honor? Methinks it should rather make a man mad, to think of living in a world of woe, and abiding in poverty and sickness, among the rage of wicked men; than to think of living with Christ in bliss. But wisdom is justified of all her children.[350] Knowledge hath no enemy but the ignorant. This heavenly course was never spoke against by any, but those that never knew it, or never used it. I fear more the neglect of men that approve it, than the opposition or arguments of any against it.
[350] Luke viii, 35.
§ 7. (II.) As to the fittest time for this heavenly contemplation, let me only advise, that it be,—stated,—frequent,—and seasonable.