Only be thou strong and very courageous, that thou mayest observe to do according to all the law, which Moses my servant commanded thee: turn not from it to the right hand or to the left, that thou mayest prosper whithersoever thou goest. This book of the law shall not depart out of thy mouth; but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein: for then thou shalt make thy way prosperous, and then thou shalt have good success.
— Joshua 1:7-8
Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful. But his delight is in the law of the LORD; and in his law doth he meditate day and night.
— Psalm 1:1-2
I will meditate in thy precepts, and have respect unto thy ways. I will delight myself in thy statutes: I will not forget thy word.
— Psalm 119:15-16
If ye have heard of the dispensation of the grace of God which is given me to you-ward: How that by revelation he made known unto me the mystery; (as I wrote afore in few words, Whereby, when ye read, ye may understand my knowledge in the mystery of Christ) Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit;
— Ephesians 3:2-5
Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ:
— Ephesians 1:3
Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.
— Philippians 4:8
Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.
— 2 Timothy 2:15
How May a Christian Attain to Performing the Duty of Serious Meditation, in a Right Manner?, by Samuel Pike and Samuel Hayward. The following contains Case Twenty-One of their work, “Religious Cases of Conscience Answered in an Evangelical Manner.” 1859.
This question is grounded upon the following letter:
“Sir: — I am by profession a follower of the blessed Redeemer, and hope I can appeal to the Searcher of all hearts, that it is my desire to walk in all the statutes and ordinances of the Lord blameless. Holy, serious meditation is, I am persuaded, a duty which every Christian ought to exercise himself in. It is a duty in which I once took great pleasure and delight. Not a day was suffered to pass in the neglect of it for a considerable time. But alas! may I say to my shame, that an alluring world, a tempting devil, and a still viler traitor within, conspired against the welfare of my precious and immortal soul. I began to perform it in a slight and indifferent manner, and at last I was prevailed upon to neglect it. Now I feel the awful effects of this, in a dark understanding, a hard heart, and cold affections. I endeavour to set about the duty — but oh! the Spirit is withdrawn; I have lost my God; and where will I go? My thoughts immediately go after some trifling vanity; I endeavour to rally them, but they are soon gone again. I command them in the name of the Lord to attend to it, for I have a great work to do; but all is of no avail.
“I should be greatly obliged to you, Sir, if you would take my case under your notice, and give me some directions concerning the right performance of this so important a duty.”
I will aim at an answer to the various particulars contained in this serious case, by laying down the following propositions:
1. There is a great difference between speculative study and spiritual meditation. This observation is of the greatest importance to direct us in what we are to aim at when we are striving to perform this duty. Our friend, in his letter, seems to have a very clear notion of the nature of this duty, and the difference between it and mere study, from his own experience. But yet it is needful to say a few words to make this distinction clear. For though there is in appearance a near affinity between study and meditation, yet in reality they are as different from one another, as the sun shining in the heavens, and a painted sign of the sun. It is to be feared that many persons are apt to imagine that meditation is nothing but thinking over, looking and inquiring into, the doctrines and duties of the word of God. But it is plain that a person may employ himself much in this way, and yet be a stranger to true meditation.
The difference lies here: study is looking into divine things in order to understand them; but meditation is ruminating on them in order to apply them to our cases and consciences, and to raise our affections towards spiritual things. Study is, I may say, the thoughts of the head, while meditation consists in the thoughts of the heart. By studying concerning God, for instance, a person inquires into the evidences for His existence, and for a notional acquaintance with his perfections and glories. But by meditation, he contemplates those glories in order to affect his own heart with them, and to see his own concern in relation to them. The same difference may be observed between these two with regard to any of the doctrines or duties of Law or Gospel. If you would therefore attain to perform this duty in a proper manner, it is highly necessary that you know what it is when you set about it. And you should keep up this important distinction lest you cheat yourself with bare speculative study in place of holy meditation.
2. The chief part of the experience of religion is included and contained in a right performance of this great duty. It is in holy meditation that we feel all the experiences of the spiritual life, and exercise all the graces of the Spirit. What is the exercise of faith, but realizing thoughts upon divine and spiritual truths? What is holy desire, but a realizing view of the desirableness of God in covenant, so as to draw forth our longings for Him? What is the exercise of the grace of hope, but serious meditation upon the promises and blessings promised, with suitable affection? Where does the exercise of the grace of love consist, but in endearing thoughts and views of God in Christ? And what is the grace of humility, but having low and abasing thoughts of ourselves? So that, I may venture to affirm that true grace is no further exercised by us, than as our thoughts are employed by holy meditation — in viewing and realizing spiritual things in a spiritual, heart-affecting manner. And this duty of meditation is of such a nature, that it is included in all other spiritual duties, so far as they have anything of the exercise of grace in them. For instance, in prayer we have no exercise of grace, but so far as our souls take notice of our own wants, and of Christ’s grace and fulness. In reading we have no exercise of grace any further than as we understand, realize, and apply to ourselves what we read. The same may be said concerning singing the divine praises, hearing the divine word, confessing our sins, and the like. So far, then, as there is anything of the power of religion in our souls, thus far the thoughts of our hearts are engaged in and employed about the spiritual things we are conversant with. And thus, when any grace is exercised, there is some spiritual meditation, whatever the duty engaged in may be.
But, sometimes this duty of holy meditation is performed alone, as a separate duty — namely, when the soul is enabled to look with a spiritual eye, and in an affectionate realizing manner, upon the things which are not seen, and are eternal; when we designedly set ourselves to think about spiritual subjects, and have thoughts flowing in upon us; when we have the doctrines, promises, or precepts of the word brought to our minds, and we receive them to ourselves, and apply them to our own cases. But whether meditation is performed by itself, or in any other duty, remember that if it is rightly performed, it always includes in it the exercise of grace; and the exercise of grace always includes meditation. From what has been said concerning this duty, it immediately follows that none but the lively Christian can daily perform it in a right manner. And this seems to have been the happy case of the person who wrote this letter.
3. There is a necessity for the spiritual operations of the Spirit of God, in order for a right spiritual performance of this duty. Let us contemplate as well as we can upon what we read, hear, or know. Yet, unless we are favoured with the presence and influences of the divine Spirit, we will find ourselves incapable of true meditation. Without Him, all our contemplations will be dry study, and speculative thought — a laborious attempt without success. But if the divine Spirit takes from the things of Christ, and shows them to our souls, then we can see them, then we can realize them, then we can feel them and apply them to ourselves, and we can think upon them with spiritual affection. As a proof of all this, I may appeal to the experience of all God’s people. And I may say, as Job does in another case,“Now, if it is not so, who will make me a liar, and make my speech worth nothing?” (Job 24.25)
4. The Holy Spirit is a gracious, just, and sovereign agent. We must acknowledge that he is sovereign; for like the wind, he blows where he wishes, Joh 3.8. But let us not forget that he is likewise a wise and just agent. He is, I say, a just agent — for when he is quenched or grieved, he resents the indignity, and justly withdraws. Therefore, if we grow negligent in any duty, or give way to any sin, we have reason to expect that He will withdraw from us. And when he is gone, I may say, there is an end, for the present, to all the right performance of holy meditation. Further, it is plain that the Spirit acts as a wise agent. He knows best when to favour us with his influences, or when to suspend them.
5. Though we don’t have the influences of the Spirit at our command, there are many things that may be done by us, which may drive him away; and many means may be made use of to obtain his gracious return. As to the former of these, I need not tell you how to drive him away. This is what I hope you dread and detest as the sorest evil. But when he is withdrawn, the great question is, What means must be made use of for his return, that thereby our souls may be fitted for the spiritual exercise of holy meditation? This is what I apprehend our friend particularly desires to know. He wants direction for the right performance of the duty, now that he finds he has lost his capacity for it. But I hope he doesn’t imagine that any directions can answer his end without the Spirit’s return. So that the first and chief concern is not, How I may set about this work so as to attain the delightful performance of it? — but, What method must I take to have the former influences and assistance of the Spirit restored to me? For then, and not till then, will this duty be rightly performed. Give me leave here to lay before you a few plain directions as follows:
1. Is the Spirit withdrawn? Endeavour to maintain a sensibility of his absence. For while there is left in our souls a distressing, humbling sense of his absence, it is a good sign that he is not totally withdrawn. But if we grow careless and indifferent about his presence and influence, and we now think to recover ourselves by virtue of the use of means in our power, we have missed the way, and can never attain what we want, until our souls are led out after his gracious influences.
2. Inquire into the particular cause or occasion of the Spirit’s withdrawal. Once you have found out the sin or sins which occasioned it, then go and humbly confess them before God. Loathe yourself for them, and bring them to the cross of Christ to be pardoned and crucified.
3. Never omit spending some time in private. Daily converse with God, with his word, and with your own souls. Keep steady to private religion, and endeavour to make the best of it. By no means neglect the duty itself, under a pretence that you cannot perform it rightly without the Spirit. It is indeed very unpleasant, and very discouraging, when we find from day to day that the wheels of devotion drive on heavily. But however unpleasant it is, you should still keep to it in order to maintain a sense of divine withdrawals, and a humble frame of spirit under it. But if you are prevailed upon to neglect these regular exercises, then you have no reason to expect that the life of religion might be maintained, or the comforts and pleasures of it restored to your soul.
4. Take advantage from what you feel in yourself to promote the work of meditation. Are you in a dark, declining, and deserted frame? It’s true, you cannot at present meditate as you would upon the glories of God in Christ with sweetness and delight. All your endeavours to realize and impress these glorious subjects upon your mind will he found abortive while you remain in this declining frame. But remember, in this dark season you are called upon to another sort of meditation — namely, to meditate upon the sinfulness of sin, the deceitfulness of your own heart, the corruption of your nature, and the sad effects produced by the working of corruptions in you. If you can seriously contemplate upon these awful, humbling subjects, this may be a happy means of rendering Christ and his grace more precious and desirable to your soul. Though in your present frame you cannot find it in your heart to dwell upon glorious and delightful subjects, you may find matter enough in your present condition to fill your thoughts with subjects of a self-abasing and penitential nature. And when you are employed in this sort of meditation, turn it into confession and humble supplication.
5. And lastly, Don’t think the duty of holy meditation must be confined to itself, but bring in other spiritual duties to its assistance. It isn’t very often that we can perform this duty in a right manner, separated from other duties. It is indeed a happy thing if a person can regularly and daily form his mind to it, and find his frame fitted for it, whenever he designedly sets about it. But generally speaking, I believe this is a privilege that is not very common. For when we professedly apply our minds to it, and attempt to pursue a spiritual subject by contemplation, the vanity of the mind either prevents us from entering into any regular chain of thought, or it soon breaks in upon it. When we are thus disappointed, the more we strive against the stream, the more embarrassed and perplexed we will be. It would therefore be proper to turn this attempt at meditation into mental prayer; or else take the word of God or some spiritual author in hand, with a view to direct our thoughts and apply what is read, to our own case and circumstance. If our thoughts can be seriously employed in reciting any portion of Scripture from memory, or reading it, or lifting up our heart to God in spontaneous prayer, this is as real a meditation as if it were performed in a separate duty. On the whole, if you are inclined to attend to such rules as these, you may hope that, before you are aware, your soul will make you like the chariots of a willing people, Sol 6.12. I will conclude with a few remarks on this experimental case, for the benefit of all.
1. How gradually sin makes its entry into our souls! Perhaps at first we only begin to perform a duty in a slight manner; then we proceed to an occasional neglect of it; and then to an almost total neglect. By this, the door is set open for sin and Satan to enter in. Our hearts grow harder and harder, our thoughts more vain, and our souls too weak to withstand any temptation, or engage in any duty.
2. How sad are the consequences of grieving the Spirit! It must be acknowledged that He is very often grieved by us; but blessed be his name, he doesn’t always take advantage against us. He doesn’t always resent the affronts we cast upon his gracious and comforting influences, by undervaluing or overvaluing them. If he did, the people of God would perpetually be in a deserted, uncomfortable condition. But once he is provoked to such a degree as to actually withdraw, what sad effects follow! Now the graces of the Spirit seem to lie dead; now nothing but sin and corruption seem to reign; now we are exposed to fall ready prey to our spiritual enemies — and we may be obliged to pray and wait a long time before there is any comfortable return. Let us therefore be very cautious and watchful, lest we dishonour and offend Him. For when we begin to fall, we don’t know how low we may fall, or how dismal our case may be, before He returns and we are revived.
3. How ungovernable our thoughts and affections are! It is evident and demonstrable, that we do not have them at our command. They are like an army of undisciplined and disaffected soldiers. The will is, as it were, the General of the Army. He commands them to act, but they don’t stir; he sees them running away, and commands them to rally, but to no purpose. To will is present with us, but to perform what is good, we do not find (Rom 7.18). See how necessary it is that we should be under a superior influence to that of our own hearts.
4. How ignorant of the nature of true religion are those who think it an option to be pious, holy, and spiritual at their pleasure! Those who think so, betray their weakness, ignorance, and unbelief. For if the spiritual Christian — a person who has tasted of divine grace — finds his corruptions so untamable, his affections so irregular, and his thoughts so ungovernable, how can it be that unbelievers should have any strength to so much as think a truly good thought?
5. Lastly, What a plain rule we may collect from this subject, to judge the progress or declension of spiritual grace in our souls! We may easily judge how things go with us, only by observing how strong or how weak, how frequent or how seldom, the meditations of our hearts are upon spiritual subjects. The more advanced a Christian is in the spiritual life, the more his heart can dwell upon divine subjects with pleasure and self-application, and the more natural it is for him to really meditate in the midst of the duties both of life and religion. But if, from day to day, we find our thoughts vain, our meditations barren, our hearts dry and unsuited to devout contemplation, it is a sign that religion is at a low ebb with us. Therefore, frequently ask yourselves such questions as these: Are the very thoughts of your heart employed upon divine subjects? Can you truly meditate when you are reading, meditate when you are hearing, meditate when you are praying? And according to the answer that your conscience gives to these questions, you may determine the growth or declension of true religion in your soul. Happy are those whose thoughts and hearts are daily taken up with spiritual things. And how much happier still are those who are advanced to glory, where they are employed without intermission and without end, in nothing else but holy contemplation upon heavenly things in heavenly places!
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