Christian meditation is a serious, practical, and devout
contemplation of divine things. It was the delight of holy men of old,
as it is now delightful to all who set their affections on things above. It
is inseparably connected with our growth in grace; for it is by "beholding
the glory of the Lord," that we are "changed into the same image." And how
can we behold the glory of the Lord, but by the devout contemplation of his
infinite perfections? The natural tendency of our minds is to assimilate to
those objects which we contemplate. If, then, our thoughts are occupied with
earthly things, our minds will be earthly. Moreover, the word of God is "a
lamp to our feet and a light to our path;" but, if we do not open our eyes
to its truths, how can they guide our steps? It is by the practical
contemplation of the Scriptures, that we are to understand our duty; and, by
a devout contemplation of them, that we are to drink into their spirit, and
hold communion with their Author.
Meditation should be incessant. Divine truth is the
element in which the devout mind moves, as the fish plays in the depths of
the sea, and the bird mounts aloft in the air. When deprived of its
accustomed element, the fish is like one thrown upon the dry land; and the
bird is like one pent up in a cage. Like the magnetic needle, when violently
turned from the pole, such a mind will revert to the object of attraction,
when the force which held it is removed. Its tendency is upward, as the
needle to the pole. David says of the godly man, "His delight is in the law
of the Lord; and in his law does he meditate day and night. "O, how love I
your law! it is my meditation all the day." This is true Christian
feeling; and we ought to be in such a frame continually that our minds will
dwell voluntarily upon the precious doctrines, facts, precepts, and
promises, of the word of God. But, so long as we are beset with temptations
without, and compelled to maintain a warfare with indwelling corruptions, we
must labor and watch, with great diligence, to maintain a devout mind, and
keep our hearts affected with spiritual things.
Indeed, nothing is to be attained, in the divine life, in
our present state, without great labor and strife; "for the flesh lusts
against the Spirit, and the Spirit against the flesh; and these are contrary
to one another; so that you cannot do the things that you would." One of the
most difficult matters in 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, and indwelling corruptions will rebel. Vain
thoughts will intrude; but if you hate them, and love the law of the Lord,
you will not allow them to lodge with you. The Bible saints were fervent in
spirit, even while engaged in business; and we have accounts of pious people
in every age, who have been like them. This is for our encouragement; for
what they have done, we, by the grace of God, may do likewise. A heavenly
mind is worth the labor of many years. Rest not until you attain it.
Meditation should be mingled with all our devotional
reading, particularly with our reading of the Holy Scriptures. And it is
well, in the morning, to fix upon some subject, or some passage of
Scripture, for the mind to dwell upon, while we are engaged in our ordinary
pursuits. But, in addition to this, it is profitable to set apart particular
seasons every day, or as often as practicable, for fixed and holy
meditation. We have examples of this among the saints of old; and they
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 you upon my bed, and meditate on you in the night
watches." "All night long I lie awake, to meditate on your word."
But this is a work of so much difficulty, requiring such
labor of mind, that it is probable you will neglect it, unless you set apart
stated and regular seasons for the purpose, and consider them as devoted to
this sacred exercise. 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 devout. They must be mixed with
prayer. As an example of what I mean, I refer you to the 119th Psalm. The
Psalmist, in the midst of his meditations, continually lifts up his soul in
prayer. His devout aspirations are breathed forth continually. And in
proportion as you follow his example, will you succeed in this heavenly
employment.
As for the subjects of meditation, the word
of God furnishes an endless variety. You may, however, find advantage, in
your seasons of fixed and solemn meditation, by fastening your mind on some
particular portion of divine truth, and carrying it out in its various
relations and applications. In my little work entitled "The Closet," which
has grown out of a sense of my own needs, I have selected and arranged a
considerable variety of topics, from which you may find some assistance.
These are, however, 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. 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. But any particular topic can be selected, according to your
circumstances or inclination. Many of the subjects are divided under various
heads; and, in some cases, one or two heads may be found sufficient for one
season of meditation. But no mere mechanical attention to the matter, as a
task imposed upon yourself, will be of any avail. Your heart must be
in it—and then it will be an easy and delightful service.