A Treatise Concerning Meditation By Thomas Watson.
"His delight is in the law of the Lord, and on his law he meditates day and night." Psalm 1:2
Having led you through the Chamber of Delight in my previous discourse, I will now bring you into the Withdrawing Room of Meditation. "In his law does he meditate day and night”
I. The opening of the Words, and the Proposition asserted.
Grace breeds delight in God, and delight breeds meditation. Meditation is a duty wherein consists the essentials of religion, and which nourishes the very life-blood of it. That the Psalmist may show how much the godly man is habituated to this blessed work of meditation, he subjoins, "In his law does he meditate day and night;" not but that there may be sometimes intermission: God allows time for our calling, he grants some relaxation; but when it is said, the godly man meditates day and night, the meaning is, frequently - he is much conversant in the duty.
It is a command of God to pray without ceasing, 1 Thess. 5:17. The meaning is - not that we should be always praying - but that we should every day set some time apart for prayer. We read in the Old law it was called the continual sacrifice, Numb. 28:24, not that the people of Israel did nothing else but sacrifice - but because they had their stated hours, every morning and evening they offered, therefore it was called the continual sacrifice. Thus the godly man is said to meditate day and night, that is, he is often at this work, he is no stranger to meditation.
Doctrine. The proposition that results out of the text is this - that a godly Christian is a meditating Christian, Psalm 119:15. "I will meditate in your precepts." 1 Tim. 4:15, "Meditate upon these things." Meditation is the chewing upon the truths we have heard. The beasts in the old law which did not chew the cud, were unclean; the professor who does not by meditation chew the cud, is to be accounted unclean. Meditation is like the watering of the seed, it makes the fruits of grace to flourish.
II. Showing the NATURE of Meditation.
If it be inquired what meditation is, I answer - Meditation is the soul's retiring of itself, that by a serious and solemn thinking upon God, the heart may be raised up to heavenly affections. This description has three branches.
1. Meditation is the soul's retiring of itself. A Christian, when he goes to meditate, must lock up himself from the world. The world spoils meditation; Christ went by himself into the mountainside to pray, Matt. 14:23, so, go into a solitary place when you are to meditate. "Isaac went out to meditate in the field," Gen. 24:63; he sequestered and retired himself that he might take a walk with God by meditation. Zaccheus had a mind to see Christ, and he got out of the crowd, "He ran before, and climbed up into a sycamore tree to see him," Luke 19:3, 4. So, when we would see God, we must get out of the crowd of worldly business; we must climb up into the tree by retiredness of meditation, and there we shall have the best prospect of heaven.
The world's music will either play us asleep, or distract us in our meditations. When a mote has gotten into the eye - it hinders the sight. Just so, when worldly thoughts, as motes, are gotten into the mind, which is the eye of the soul - it cannot look up so steadfastly to heaven by contemplation. Therefore, as when Abraham went to sacrifice, "he left his servant and the donkey at the bottom of the hill," Gen. 22:5, so, when a Christian is going up the hill of meditation, he should leave all secular cares at the bottom of the hill, that he may be alone, and take a turn in heaven. If the wings of the bird are full of slime, she cannot fly. Meditation is the wing of the soul; when a Christian is beslimed with earth, he cannot fly to God upon this wing. Bernard when he came to the church-door, used to say, "Stay here all my worldly thoughts, that I may converse with God in the temple." So say to yourself, "I am going now to meditate, O all you vain thoughts stay behind, come not near!" When you are going up the mount of meditation, take heed that the world does not follow you, and throw you down from the top of this pinnacle. This is the first thing, the soul's retiring of itself - lock and bolt the door against the world.
2. The second thing in meditation, is, a serious and solemn thinking upon God. The Hebrew word to meditate, signifies with intenseness to recollect and gather together the thoughts. Meditation is not a cursory work, to have a few transient thoughts of religion; like the dogs of Nilus that lap and then run away; but there must be in meditation a fixing the heart upon the object, a steeping the thoughts. Carnal professors have their thoughts roving up and down, and will not fix on God; like the bird that hops from one branch to another, and stays in no one place. David was a man fit to meditate, "O God, my heart is fixed," Psalm 108:1. In meditation there must be a staying of the thoughts upon the object; a man who rides quickly through a town or village - he minds nothing. But an artist who is looking on a curious piece, views the whole portraiture of it, he observes the symmetry and proportion, he minds every shadow and color. A carnal, flitting professor, is like the traveler, his thoughts ride hastily - he minds nothing of God. A wise Christian is like the artist, he views with seriousness, and ponders the things of religion, Luke 2:19. "But Mary kept all these things, and pondered them in her heart."
3. The third thing in meditation, is, the raising of the heart to holy affections. A Christian enters into meditation, as a man enters into the hospital - that he may be healed. Meditation heals the soul of its deadness and earthliness: but more of this afterwards.
III. Proving Meditation to be a DUTY.
Meditation is a duty lying upon every Christian, and there is no disputing our duty. Meditation is a duty, 1. Imposed. 2. Opposed.
1. Meditation is a duty imposed - it is not arbitrary. The same God who has bid us believe, has bid us meditate, Josh. 1:8. "This book of the law shall not depart out of your mouth - but you shall meditate therein day and night." These words, though spoken to the person of Joshua, yet they concern everyone; as the promise made to Joshua concerned all believers, Josh. 1:5 compared with Heb. 13:5. So this precept made to the person of Joshua, you shall meditate in this book of the law, takes in all Christians. As God's Word does direct, so his will must enforce obedience.
2. Meditation is a duty opposed. We may conclude it is a good duty, because it is against the stream of corrupt nature. As one said, "you may know that religion is right - which Nero persecutes;" so you may know that is a good duty - which the heart opposes. We shall find naturally a strange averseness from meditation. We are swift to hear - but slow to meditate. To think of the world, if it were all day long, is delightful. But as for holy meditation, how does the heart wrangle and quarrel with this duty; it is like doing of penance. Now truly, there needs no other reason to prove a duty to be good, than the reluctancy of a carnal heart. To instance in the duty of "Let a man deny himself," Matthew. 16:24, self-denial is as necessary as heaven - but what disputes are raised in the heart against it? What! to deny my reason, and become a fool that I may be wise; nay, not only to deny my reason - but my righteousness? What, to cast it overboard, and swim to heaven upon the plank of Christ's merits? This is such a duty that the heart does naturally oppose, and enter its dissent against. This is an argument to prove the duty of self-denial good; just so it is with this duty of meditation; the secret antipathy the heart has against it, shows it to be good; and this is reason enough to enforce meditation.