Study and Meditation

1. There is a great difference between speculative study, and spiritual meditation. This observation is of the greatest importance to direct us what we are to aim at, when we are striving to perform this duty.  But yet it is needful to say a few words to make this distinction clear; for though there be in appearance a near affinity between study and meditation, yet in reality they are as different from one another, as the sun shining in the heavens, and a sign of the sun painted. It is to be feared, that many persons are apt to imagine, that meditation is nothing else but thinking over, looking and inquiring into the doctrines and duties of the word of God. But it is plain, a person may employ himself much in this way, and yet be a stranger to true meditation. The difference lies here: study is the looking into divine things in order to understand them; but meditation is the ruminating upon them in order to apply them to your cases and consciences, and to rise our affections toward spiritual things. Study is, as I may say, the thoughts of the head, while meditation consists in the thoughts of the heart. By study concerning God, for instance, a person inquires into the evidences for his existence, and for a notional acquaintance with his perfections and glories: but by meditation he contemplates those glories in order to affect his own heart with them, and to see his own concern in relation to them. The same difference may be observed between these two with regard to any of the doctrines or duties of law or gospel. If therefore you would attain to perform this duty in a proper manner, it is highly necessary you should know what it is when you set about it, and should keep up this important distinction, lest you should cheat yourselves with bare speculative study in the room of holy meditation.

2. That the chief part of the experience of religion is included and contained in a right performance of this great duty. It is in holy meditation that we feel all the experiences of a spiritual life, and exercise all the graces of the Spirit. What is the exercise of faith, but realizing thoughts upon divine and spiritual truths? What is holy desire, but a realizing view of the desirableness of God in covenant, so as to draw forth our longings after him? What is the exercise of the grace of hope, but serious meditation upon the promises and blessings promised, with suitable affection? Wherein consists the exercise of the grace of love, but in endearing thoughts and views of God in Christ? And what is the grace of humility, but the having low and abasing thoughts of ourselves? So that I may venture to affirm, that true grace is no farther exercised by us, than as our thoughts are employed by holy meditation, in viewing and realizing spiritual things in a spiritual, heart affecting manner. And this duty of meditation is of such a nature, that it is included in all other spiritual duties, so far as they have anything of the exercise of grace in them. For instance, in prayer we have no exercise of grace, but so far as our souls take notice of our own wants, and of Christ's grace and fullness. In reading, we have no exercise of grace, any farther than as we understand, realize, and apply to ourselves what we read. The same may be said concerning singing the divine praises, hearing the divine word, confessing our sins, and the like. So far then as there is anything of the power of religion in our souls, so far the thoughts of our very hearts are engaged in, and employed about, the spiritual things we are conversant with. And thus, when any grace is exercised, there is some spiritual meditation, let the duty engaged in be what it will. But sometimes this duty of holy meditation is performed alone as a separate duty, namely, when the soul is enabled to look with a spiritual eye, and in an affectionate, realizing manner, upon the things which are not seen, and are eternal; when we set ourselves designedly to think on spiritual subjects, have thoughts flowing in upon us, and have the doctrines, promises, or precepts of the word brought to our minds, and we receive them to ourselves, and apply them to our own cases. But whether meditation be performed by itself, or in any other duty, remember, that if it be rightly performed, is always includes in it the exercise of grace, and the exercise of grace includes meditation. From what has been said concerning this duty, it immediately follows, that none but the lively Christian can daily perform it in a right manner.