The Duty of Meditation

The subject I call you now to consider is the duty and benefits of MEDITATION. This is frequently either alluded to, or enjoined in the Scriptures. In describing the good man, David observes, that "his delight is in the law of the Lord, and in his law does he meditate day and night," Psalm 1:2. In giving his instructions to Joshua, Jehovah thus addressed him: "This book of the law shall not depart out of your mouth; but you shall meditate therein day and night, that you may observe to do according to all that is written therein," Joshua 1:8. What was Joshua's duty is ours: the very possession of the Scriptures implies an obligation, not only to read them, but to meditate upon them. Meditation means close and continuous thought upon some selected subject. It is much the same as contemplation, musing, or what, in popular language, is called turning over a subject in our mind. Pious meditation, then, is a devout pondering upon some religious topic. This, it must be at once confessed and lamented, is in exercise of religion, to which, however important it may be, few addict themselves.

"And it is a very great cause of the dryness and expiration of men's devotion, because our souls are so little refreshed with the waters and holy dews of meditation. We go to our prayers by chance, or order, or by determination of accidental occurrences; and we recite them us we read a book, and sometimes we are sensible of the duty; and a flash of heavenly light makes the room bright—but our prayers end, and the light is gone, and we are as dark as ever. We draw our water from stagnant pools, which never are filled but with sudden showers, and therefore we are dry so often; whereas, if we would draw water from the fountains of our Savior, and derive them through the channel of diligent and prudent meditations, our devotion would be a continual current, and safe against the barrenness of frequent droughts."

Meditation may be considered as either occasional, habitual, or deliberate. By OCCASIONAL, I mean that turning of the mind to religious topics, and indulgence of pious reflection, which is awakened by some subject that has produced unusual impression upon the mind. Even this, though it be but rarely indulged, is better than absolute thoughtlessness, as it may end, and does end in some cases, in permanent attention to eternal realities. It is to be regretted that many professors of religion have little more than these rare and infrequent seasons of holy contemplation.

HABITUAL meditation means a prevailing and abiding disposition to seize all occasions, to avail ourselves of all opportunities, and to employ all means to keep up a train of pious thoughts and emotions in the mind. In this view of it, there is a close affinity to spirituality of mind. It is a blessed art, thus to use the soul as a mental storehouse, and by a kind of spiritual chemistry, to extract the spirit of devotion from all we meet with in our daily experience. Our Lord, when he came upon earth, spiritualized upon almost everything that came before him, and founded most of his parables and discourses on passing occurrences and surrounding scenes. It is the mark of a renewed mind to see God in everything, and trace up everything to God. The scenes of nature may thus become, and should become, the occasion of frequent, devout reflection. Who can look on "the spangled heavens," or on this variegated earth, without feeling invited to indulge in meditation upon the wisdom, power, and goodness of God? It was in reference to these that David exclaimed, "O Lord, how manifold are your works! in wisdom have you made them all: the earth is full of your riches. My meditation of you shall be sweet."

We should look upon the wondrous fabric of creation, not merely with the eye of a poet, or philosopher—but of a Christian. And as we gaze upon the scenes of creation, we should worship God in the temple of nature. Meditate, my friends, on his glories, until in the deep, warm musings of your thoughts, the fire of devotion kindles, and your love and adoration go up like a stream of incense before his throne. Let every stroll into the country be a walk with God, an ordinance of religion, a means of grace, and an aid to piety. Every excursion amidst the scenes of nature, if thus pursued, would begin with admiration, be continued with delight, and end with praise.

The dispensations of Providence are another appropriate subject of habitual meditation, whether they relate to the government of the universe at large, to the history of our globe, to the destinies of our nation, or to our own individual concerns. Let all that we read, hear, think, or observe of the ways of God to man—lead to pious reflection. Let us hear the voice, observe the hand, trace the footsteps, wait for the decisions, and admire the schemes of the Almighty Ruler of nations. There is providence in everything, chance in nothing.

In reading newspapers, listening to reports, noticing the occurrences which are perpetually transpiring on the great stage of our country's or the world's affairs, let it not be as politicians merely, to see who will be uppermost in the struggle of parties; nor as merchants, to see how the tide of commerce flows; nor as philosophers, to mark the progress of science; but as Christians, who know that Christ is head over all things to his church, and who are watching the development of all the scenes of the mighty drama of this earth's moral history.

Christians, be meditative men. Look, I repeat, for God in everything. Listen for heavenly voices and divine lessons. Amidst the clamor of parties, the strife of tongues, the confusion of conflicting passions, often retire from the arena to solitude, and give yourselves to silent meditation. Ponder all these things in your heart. Let the ear of contemplation hearken for the still small voice that speaks from heaven.

But I now direct your attention to DELIBERATE, set, and solemn meditation, as a duty of the closet—as connected with reading the Scriptures, and as an act of devotion. The subjects of meditation in this view of it are twofold–

First, OURSELVES. "Commune with your own heart upon your bed, and be still," Psalm 4:4. Next to communion with God, the most profitable communion is with ourselves. We should often be alone with ourselves, making our own heart, and all its contents, the object of our serious contemplation. Our past history, our present state, our future hopes and prospects; our sins, our temptations, our afflictions, our escapes, our dangers—should all be the subjects of frequent, fixed, and devout thoughtfulness. This is what the worldly man cannot endure: like the fable of the basilisk which is said to die, by seeing his image reflected from a glass; such a man cannot endure to behold his soul as it is seen in the glass of the mind. His object is not to see himself, nor to be alone with himself, nor hear the voice of his own conscience speaking to himself—all this he dislikes and dreads, and, therefore, he runs to company, to hide himself from himself. But you, as professing Christians, must be much engaged in the business of contemplation. It is useful, and it is necessary.

SECONDLY, You are to meditate upon the Scriptures—and this is the chief matter and subject of the whole duty. Meditation is more than reading, it is pondering—it is somewhat different even from studying, for this means simply knowing; whereas meditation means pondering what we do know, to apply it to the purposes for which it is communicated; it is the prolonged devotional attention to the sacred volume, as either read by ourselves, or explained by others.

I must say something of the SEASONS of meditation. It is a part of our closet exercises, an accompaniment of our private prayer. Every believer ought to find some time for it. Of course the length and frequency of that time must depend in a great measure upon circumstances. How appropriate an exercise is it for those who are called to long periods of solitude—how would it beguile their dreary hours, to fix upon some portion of Holy Scripture, and let their thoughts dwell upon it, turning it over and over in their minds, and looking at it in every aspect in which it can be contemplated. Such thoughts would often prove more instructive, and perhaps more agreeable, than company.

How fit a season are the wakeful hours of night. To repeat the passage already quoted, "Commune with your heart upon your bed, and be still." When the curtains of darkness are drawn around us; when the busy noisy world is still; and everything invites to contemplation, how profitable and solemn might be our meditations upon the word of God.

A season of sickness, when the pain, or languor, is not so great as to distract and disturb our thoughts—is eminently appropriate to this sweet and soothing exercise. How delightful is it to have the sick chamber, and the hours of lonely woe, cheered by the presence and the heavenly music of this "cherub contemplation," as one of the poets calls it.

By the means of holy meditation, martyrs have rode upon this cherub's wing to heaven, and have seemed to drop their chains upon earth; or have paced their dungeon as though it were the bowers of paradise. And how many of the suffering children of God, shut in by disease from the outer world of sense, are by this means dwelling in the regions of faith and hope; and when deprived of the society of earthly friends, do thus come, to "the innumerable company of angels, the spirits of just men made perfect, to God the Judge of all, and to Jesus the Mediator of the new covenant."

The sabbath is a season for this holy exercise; a season of which every Christian should eagerly avail himself. It is this which causes him to be in the Spirit on the Lord's Day. The sabbath is the liveliest type of heaven—a short abridgment of the everlasting rest which remains for the people of God. Now the work and employment of heaven, is a sweet mixture of contemplation and praise. Imitate the blessed in heaven, then, who in silent adoration gaze upon the matchless glories of Jehovah, and thus give new tone to their praises, when in choral anthems they magnify his holy name; and then retire again to enjoy, in solitary ecstasy, what they have seen and heard in company around the throne. How precious a means does the day of rest afford for lengthened pious reflection.

The alternation of services from public to private, and from private back again to public, prepares for this exercise, and assists its performance; the sanctuary furnishing topics for reflection in the sermons which are preached, and the closet giving opportunity to remember, to review, and apply them by meditation. Oh, let not even the fragmental portions of the sacred day be lost, but let all be gathered up and appropriated to this occupation. Let every part of this consecrated season which is not given to the public worship of God's house, be devoted to private meditation upon his word. Waste not those solemn, precious, and important hours in sleep, in worldly conversation, or in the pleasures of the dining table.

I will now lay down a few RULES for your direction in the performance of this duty. Some things are necessary to dispose and enable you to engage in it.

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