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Meditation is much neglected. And perhaps to that change in the manners and habits of religious people, which has brought family instruction comparatively into disuse, is it to be attributed that meditation is so little practised. Owing to a variety of causes, the Christian has been drawn of late years more into public life; and time has been occupied in forwarding the spiritual good of others, which, in former days, would have been devoted to reading, meditation, and prayer.

I. THE NATURE OF MEDITATION. Meditation may be set, and at regular times, or habitual and unprepared. And doubtless those Christians who are favoured with a contemplative habit of mind, have much enjoyment in its exercise, and find it very profitable. While engaged in the ordinary business of life, they can maintain the recollection of spiritual things in the mind. And where persons are so constituted as to possess, in a considerable degree, the power of abstracting themselves from other things, there is never a want of time, place, or subject for meditation. But meditation, in the usual sense of the word, means deep, clone, and steady thinking: — retired and secret contemplation. It is not self-examination nor self-communion, though intimately, if not necessarily, connected with both. It is the settled, quiet, serious thinking over any point or subject; — ruminating upon it; — pondering it in the mind. It is in the beautiful language of the psalmist "musing": "I remember the days of old; I meditate on all Thy works; I muse on the works of Thy hands." In considering meditation as subservient to the best interests of the soul, the subject on which it is employed must be spiritual; some of the "things by which men live, and in which is the life of the Spirit." The state of our own souls, — our past lives, — the dealings of God with us, — and the various truths of God revealed to us in the Scripture, may well form subjects for profitable meditation. And by meditation on truths, we would understand the remembering, and retracing, and dwelling on such in our minds, as we have been previously taught, and made acquainted with, rather than the investigation of points which as yet we are but feeling after.

II. THE USEFULNESS OF MEDITATION.

1. The practical influence of the truth can only be known and felt, when it is habitually present to the mind. A truth absent from the mind is for the time of no more influence than if it were altogether unknown, or disbelieved. Whatever be the direct tendency of any truth, — whatever be the effect which it is calculated to produce, — whether peace in the conscience, — joy in the heart, — mortification of sin, — the raising of the affections to high and heavenly things, — love to God and Christ, — the patient suffering and cheerful doing of the Lord's will, — it cannot have that tendency in us, — it cannot produce that effect in us, if it be as a forgotten thing. But it is not possible that any truth should be thus habitually present to us, unless it be more or less the subject of meditation. The mind does not otherwise become fully imbued with it: though we do understand it, and acknowledge it, and believe it; we are not leavened with it; it is not become a part and parcel of our own minds. If the acquisition of knowledge be compared to the reception of food, then meditation is as digestion, which alone converts it into the means of sustenance and vigour. It is thus also, in no slight measure, by the mind dwelling upon spiritual things, that men become more and more spiritual. The contemplation of the character of our Lord, as revealed in the Word of God, is the ordained means of conforming His people to His likeness (2 Corinthians 3:18).

2. Again, it is by meditation that we apply to our own cases the things which we hear and read. Great excitement, or impression and conviction, may be produced by preaching, and yet, unless recalled and revived by meditation, may very soon entirely pass away. Who has not been a wonder to himself, that he should remember so little of a discourse which, at the time, pleased and interested him; and yet in a week scarcely any traces are retained; — a dim, indistinct, general notion is all that remains floating in the memory. The simple reason is, because it was never digested; never by subsequent meditation made our own. Like a language imperfectly learned, it is soon forgotten.

3. Meditation is useful, and a means of grace, as it is a medium of holding communion with God. The psalmist said, "My mediation of Him shall be sweet; I will be glad in the Lord." And though, doubtless, the love of meditation has, in some instances, degenerated into the error of those who make the whole of religion to consist in a meditative habit of mind — in quiet contemplation — still we must not forget that it is a means of grace, and that the people of God often enjoy much blessed intercourse with Him in thought, in solitude and in silence.

4. Meditation is also useful, as preparatory to other duties; for instance, prayer. We should consider beforehand our object in prayer, and what we intend to make the subject of our requests.

III. HINTS ON MEDITATION.

1. It is difficult. Scarcely is any duty more repugnant to the natural man. He cannot bear to shut himself up to commune with his own spirit, and with God alone. And at this we need not be surprised; though it is not to our present purpose to show, that in his ignorance and unbelief, regarding God as his enemy, "he therefore likes not to retain God in his knowledge." But whence the difficulty to the Christian believer? Meditation is difficult to many persons, because it is with them almost an impossibility to think steadily, and intently, and continuously on any subject, for any length of time. They cannot control and concentrate their minds. They have thoughts, but they cannot think. The mind flies off, and will not be fixed down to one point. And besides, it is difficult to meditate on spiritual things, because of the sad reluctance of even the renewed mind, through the influence of remaining evil, to be occupied with what has more immediate reference to the soul, to God, and to eternity. Hence it is, that time, which was sincerely intended to be passed in meditation, is to our sorrow and shame not unfrequently frittered and trifled away in vagaries, vain and profitless.

2. As to the most suitable time for meditation, that depends altogether on circumstances. They who cannot command opportunities, will be enabled at those intervals, which even the busiest can create, to settle their thoughts in pious meditation; and in the wakeful hours of the night to revolve in their minds the words and the works of God. "I remember Thee on my bed, I meditate on Thee in the night-watches." Those, whose time is at their own disposal, should choose that portion of it which, by experience, they find most advantageous. Bishop Hall and Mr. Baxter loved the tranquil evening-hour, the twilight stillness; and the latter speaks thus on the subject: "I have always found the fittest time for myself is the evening, from the sun-setting to the twilight." And, lastly, let us never forget, that if meditation is to be a means of grace, it must be made effectual to that end by the power of the Holy Spirit. In common with all other means, it is entirely dependent on His grace and blessing.

(Christian Observer.)

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KJV: My meditation of him shall be sweet: I will be glad in the LORD.

WEB: Let your meditation be sweet to him. I will rejoice in Yahweh.