My dear Sister:
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.
I. CHARACTER AND ATTRIBUTES OF GOD.
1. Self-existence—being underived. How this can be proved from reason. How this truth is recognized in Scripture. Ex. 3:14. Rev. 1:8. Jer. 10:10. Dan. 6:26. All other existence derived from him. Ps. 33:6. John 1:3. Col. 1:16, 17. Heb. 11:13.
Practical Reflections. (1.) Ps. 53:1, f.c., (2.) Isa. 29:16, l.c. 45:9, 10. Rom. 9:20, 21. (3.) Ps. c. 3, 4. Isa. 43:7. Dan. 5:23, l.c.