The subject of this letter is intimately connected with that of the
last; and in proportion to your faithfulness in the duty now under
consideration, will be your interest in the word and worship of God.
Religious meditation is a serious, devout and practical thinking of
divine things; a duty enjoined in Scripture, both by precept and
example; and concerning which, let us observe,
1. _Its importance._ That God has required it, ought to be a sufficient
motive to its performance. But its inseparable connection with our
growth in grace magnifies its importance. It is by "beholding the glory
of the Lord," that we are "changed into the same image." And how can we
behold his glory, but by the spiritual contemplation of his infinite
perfections? Again: the word of God is "a lamp to our feet;" but if we
do not open our eyes to its truths, how can they guide our steps? It is
only by the practical contemplation of these truths, that our souls can
come into communion with them, drink in their spirit, and be guided by
their precepts. Hence, the intimate connection of this devout exercise
with growth in grace.
2. _The time and manner of Meditation._ It should be constant. Our minds
and hearts should be so habitually fixed on heavenly things, that, after
having been necessarily employed about our worldly affairs, our thoughts
will voluntarily revert back to spiritual things, as to their proper
element. Their tendency should be upward. Speaking of the godly man,
David says, "in his law doth he meditate, _day and night_." "O how love
I thy law," says the Psalmist; "it is my meditation _all the day_." You
may, perhaps, find it profitable to select a subject every morning for
meditation during the day; and whenever your thoughts are not
necessarily occupied with your ordinary employments, turn them to that
subject. Labor after clear and practical views of the truth; and see
that your _heart_ is affected by it. One of the most difficult points of
Christian experience is, to keep the mind habitually upon heavenly
things, while engaged in worldly employments, or surrounded by objects
which affect the senses. Satan will be continually seeking to divert
your mind; but do not be discouraged by his assaults. The Bible saints
were _fervent_ in spirit, even while engaged in business; and we have
accounts of pious persons in every age, who have been like them. A
heavenly mind is worth the labor of years. Do not rest till you obtain
it. Meditation should also be mixed with the reading of God's word. It
requires the closest meditation to understand the Holy Scriptures, and
apply them to our hearts.
But, it is also necessary to set apart particular seasons of retirement
for fixed and holy meditation. This position is warranted by Scripture.
Holy men of old embraced the most favorable opportunities for this
devout exercise. Isaac went out into the field to meditate in the
stillness and solemnity of the evening. David sometimes chose the
calmness of the morning. At other times, he fixed his thoughts in holy
meditation, during the wakeful hours of the night. "I remember thee
_upon my bed_, and meditate on thee in the night-watches." "Mine eyes
prevent the _night-watches_, that I might meditate in thy word." But,
lest the adversary should get the advantage of you, fix upon _regular
seasons_ for this sacred employment. Select some subject, and think upon
it deeply, systematically, practically, and devoutly. System is a great
assistance in everything. We can never obtain clear views of any complex
object, without separately viewing the various parts of which it is
composed. We cannot see the beautiful mechanism of a watch, nor
understand the principles which keep it in motion, without taking it in
pieces, and viewing the parts separately. So, in contemplating any great
truth, which contains many different propositions; if we look at them
all at once, our ideas will be confused and imperfect; but if we
separate them, and examine one at a time, our views will be clear and
distinct. Our meditation must be _practical_, because every divine truth
is calculated to make an impression upon the heart; and if it fails of
doing this, our labor is lost. Make, then, a direct personal application
of the truth, on which your thoughts are fixed. But, our meditations
must also be _devotions_. They must all be mixed with prayer. As an
example of what I mean, examine the 119th Psalm. There the Psalmist, in
the midst of his meditations, was continually lifting up his soul in
prayer. His devout aspirations are breathed forth continually. Your
success in this exercise, and the profit you derive from it, will very
much depend on the manner you observe this direction.
3. _The subjects of Meditation._ The word of God furnishes abundant
matter for meditation. This was the constant delight of the Psalmist.
The 119th Psalm consists almost entirely of meditations upon the word of
God. But, in our regular seasons of fixed and solemn meditation, you
will find assistance and profit from fixing your mind on some particular
portion of divine truth; and carrying it out in its various relations
and applications. That these subjects may be always at hand, without
loss of time in selecting and arranging them, I here suggest a
considerable variety of topics, with references to passages of Scripture
calculated to illustrate or enforce the subjects. It is not designed
that you should confine yourself strictly to these, but to use them as
an aid to your own efforts. They are intended as mere suggestions, and
are therefore both imperfectly stated and partially carried out; One
great difficulty, in this exercise, is, always to be able to fix the
mind on some portion of truth, in such a manner as to secure variety,
and to contemplate truth in its proper proportions. And probably this
kind of meditation is often neglected, for want of time to select a
subject, and fix the attention upon it. If Christians were always in a
lively frame, perhaps this would not be necessary. The mind would
spontaneously revert to spiritual things. But, humiliating as is the
fact, it is nevertheless true, that our minds are often dull upon those
subjects which ought always to operate as the touchstone of spiritual
feeling. Yet, as right feelings can be produced only in view of truth,
the way to overcome this dulness is to direct the attention to objects
calculated to call forth these emotions.
I have arranged these subjects in such a manner, that, if taken in
course, they will lead to the contemplation of divine truth, with some
reference to its proper proportions, although they do not completely
cover the ground. Any particular topic, however, can be selected,
according to the circumstances or inclination of the individual. Many of
the subjects are divided under various heads; and, in some cases, one or
two heads may perhaps be found sufficient for one season of meditation.