On Religious Meditation.

BY Religious Meditation, is meant, that inward retirement of mind from the cares and concerus of this world, in which we may contemplate the works of God, both in creation and redemption; and consider the duties which we owe to him, and one to another.

To have the mind frequently engaged in this manner, is of no small importance to the religious improvement of a christian. For this purpose, at well as for that of inward retirement and private prayer, some persons set apart particular times of the day whilst others find it practicable, when they are engaged in their outward employments, inwardly to retire from the world's concerns, secretly to meditate upon the law of the Lord, to wait upon him for the renewal of their spiritual strength, and to pour out their supplications unto him. To prescribe the mode of performing these duties, is not my business; and indeed it is a point in which we cannot well prescribe one for another. That they are duties, important and beneficial, will, no doubt, be generally admitted: and we have reason to believe, that they have been practised by

the righteous of all generations. We are told that Enoch walked with God; and we may reasonably suppose, that this was by secret communion with him, and meditation upon his works and commands.

Of religious meditation, we have an example in the case of Isaac; and from the incidental mention of his "going into the field at eventide to meditate," a presumptive proof, at least, is afforded, that a similar practice was not uncommon with the Patri archs. To Joshua, the successful leader of the children of Israel into the promised land, this command was given: "This book of the law shall not depart out of thy mouth; but thou shall meditate therein day and night, that thou mayst observe to do according to all that is written therein; for then thou shall make thy way prosperous, and then thou shall have good success." We have but little left on record in the Scriptures, of the private, religious exercises of those concerning whom they are written, previously to the Book of Psalms. Here we find in the first Psalm, religious meditation represented as a material part of the employment of the man who is styled blessed. "His delight, says the Psalmist, is in the law of the Lord, and in his law doth he meditate day and night.” It was, no doubt, to this duty that the

Psalmist alluded, when he gave this exhor tation; "Commune with your own heart upon your bed; and be still." The bene fits which result from religious meditation are thus described; "My soul shall be satisfied as with marrow and fatness, and my mouth shall praise thee with joyful lips, when I remember thee upon my bed, and meditate on thee in the night watches." Again we find this employment excellently and profitably illustrated, and its benefits under close conflicts strongly described. "I have considered the days of old; the years of ancient times. I call to remem brance my song in the night, and my spirit made diligent search. Will the Lord cast off for ever; and will he be favourable no more?" After various considerations of this kind, the Psalmist concludes in this man. ner: "Surely I will remember thy wonders of old. I will meditate also of all thy work, and talk of thy doings. Thy way, O God, is in the sanctuary: Who is so great a God as our God?”

But the inspired writers did not confine their meditation to the law of their God, or to his providential dealings with his people. They saw him, and they adored him, in the works of creation. From these they drew many beautiful similes, and inculcated much important and humbling instruction.

"The Heavens declare the glory of God, and the firmament showeth his handywork. Day unto day uttereth speech, and night unto night showeth knowledge. There is no speech or language where their voice is not heard." Again," When I consider thy Heavens, the work of thy fingers, the moon and the stars which thou hast ordained; [I exclaim] What is man that thou art mindful of him; or the son of man that thou visitest him?"

Our duties also afford very copious subjects for our meditation: Thus the Apostle Paul enumerates many particulars of a very comprehensive nature,and recommends them to the contemplation of his favourite Phi lippians: "Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsover things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, if there be any praise, think on those things." To this exhortation he adds these memorable words: "Those things which ye have both learned, and received, and heard, and seen in me, do; and the God of: Peace shall be with you."

Watchfulness and waiting upon God.

THESE Duties are intimately connected with each other. Watchfulness is an exer. cise of the mind, in which we are concerned to guard against the approach and attack of evil on the one hand; and on the other to be looking for, and ready to receive the communication of Divine good to the soul. The last may be termed waiting upon God. This expression may also be applied to a dependence on the Divine care and bounty, for the supply of our spiritual and temporal wants; and patiently waiting the Lord's time for this supply..

When we consider how we are surrounded in this world by temptations to evil; how much our own propensities incline us to comply with it; and that in addition to these inducements, there is also an unweari. ed enemy and evil spirit, who is seeking our destruction; watchfulness will appear to be an indispensable duty. The world, the flesh, and the devil, are all represented in Holy writ, as enemies, against which it is necessary to be upon our guard. The world lieth in wickedness, and its friendship is enmity with God. The flesh lusteth