01.01. Meditation 1
MEDITATION 1.
"This is my comfort in my affliction" Psalms 119:50 "The Lord reigns!" Psalms 97:1 The Bible lays a solid ground for our comfort, when it assures us that all things are under the government of God. He superintends the affairs of this world, both as the provident parent and as the moral governor of his creatures. The Bible declares that God created them, and that whatever beings he deigned to create, he does not disdain to care for. It assures us that no being is so great as to be exempt from his control — and none so little as to be beneath his regard. And, in like manner, that his eye is directed to every event which may befall any one of his creatures — with no event being either so momentous or so insignificant, as to be beyond his management or unworthy of his notice. The sparrow which falls to the earth, is not less an object of his regard than the seraph that stands before his throne! That all his creatures in this world, and all the events of human life, of what kind soever they may be, are under any kind of regulation or control — is, of itself, fitted to banish that feeling of uncertainty and hopelessness which the aspect of events might otherwise awaken. And how important to know . . .that nothing happens by chance, that everything is ordained and appointed according to certain principles which are fixed and stable, and that these principles will continue to be developed, until the grand end of God’s government shall have been attained!
But, however important this information may be, it could ill suffice to cheer the heart amidst its sorrows, or to inspire that living hope which alone can bear us up under their heavy pressure — were we not farther assured, that the government under which we live is conducted by . . .a God of infinite intelligence and wisdom;
a being who cannot err — one who knows the end from the beginning; and is alike incapable of choosing an improper end, or of employing unsuitable means for its attainment. A persuasion of God’s perfect wisdom in the management of our affairs is the more needful, in proportion as we feel our own helplessness, and are taught, by disappointments and trials, that our affairs are too high and too great to be managed by ourselves. And when assured of this precious truth, we shall the more readily submit to all God’s appointments, satisfied, that although we know not the plan of his operations — yet it is known and approved of by One whose wisdom is the best guarantee of the universe. And thus, too, will the idea of blind fate be excluded, not less than the idea of chance — that fate in which many have found a miserable refuge, when they saw too much uniformity in nature to warrant the belief that it was governed by chance.
Still the heart desires something more. It is not enough that the world is neither left to the random vicissitudes of chance, nor governed by a blind and inexorable fate. It is not enough for our comfort to know that a God of infinite intelligence presides over its affairs, and that its laws are the emanations of his wisdom. Great and glorious as these discoveries are, the heart longs to know the character, not less than the wisdom of that Almighty Being, and to be made acquainted, if not with his secret purposes, at least with the nature of his moral perfections, and his dispositions towards ourselves.
It would be a small consolation to reflect, that our affairs are managed by infinite wisdom — could we, without a contradiction, imagine, notwithstanding, that such a being is indifferent to our welfare, or that he might be disposed to relinquish our cause, from a regard to other interests more important. Or, more awful still, that his wisdom existed apart from love, and was associated with such dispositions as could prompt the purpose, and such power as must insure the accomplishment, of our ruin. And but for the revelation of his true character, the heart which stands most in need of consolation, might be the most apt to entertain the sad conclusion, that God cared not for its sorrows or joys; for, when bleeding under the stroke of affliction, and stunned by the shock of bereavement — we contemplate the dark and uncertain aspects of the present world, it requires no slight knowledge of God’s moral perfections, and no weak or wavering confidence in his intentions — to still the tumult of grief, and arrest the progress of grief towards despair. But here, as at every other point of peril, the Bible comes to our aid; and, as if this point were the most perilous of all, it throws such a flood of light on the moral character and benevolent dispositions of God, as may well warrant the supposition that it was mainly given to convince us of his love, and to enable us to cherish the most confident trust in his faithfulness and mercy — even when the aspects of his providence are the most trying to our patience and faith. The Bible declares the perfect rectitude of the divine character. It assures us that "he is just in all his ways, and holy in all his works." It represents him as the Righteous Governor of the universe, whose laws are in perfect consistency with the principles of equity, and whose character is in accordance with his laws.
Referring to those principles of morality which are engraved on the heart of man — it declares that they were engraved by the finger of God, and that conscience is his vice-regent, speaking to us in his name, and making known to us the principles of his moral administration. And it unfolds a more copious code of morality, in which the same principles are revealed, for our better information and surer guidance — principles which, being engraved in the book of nature, and revealed in the written Word, are infallibly certain, and ought to be regarded as a true manifestation of the righteous character of Him, who is the author alike of nature and of revelation. By both, we are assured that unerring rectitude governs the universe — that nothing in the shape of evil will be permitted to befall us, which is not in perfect consistency with justice; and that God will exercise such discernment in his treatment of men — as omniscient wisdom, combined with infinite rectitude, alone could insure. Were we assured only of the infinite wisdom and rectitude of that government under which we live — we might derive from these considerations, if not a good reason of hope, at least a sufficient motive to silent resignation. But it would be more consoling still, did we know that our governor and judge is not only wise and righteous — but favorably disposed towards us, and interested in our welfare. Power, wisdom, and rectitude, render the character of an earthly sovereign venerable and solemn. But love to his subjects gives him the more endearing character of the father of his people. And such a father is God to all his subjects. Everywhere throughout his vast dominions, does his benevolence extend — a benevolence which, like the light and heat of the sun, diffuses itself over all lands; and, while it gilds the scene of joy and prosperity, penetrates also the poorest cottage, and cheers the deepest scene of sorrow. Go where you will, the kindness of God appears; all nature bears witness to its bounty, "the earth is full of its richness."
Look to the structure of nature, the constitution of your own being, and the course of providence — and in each, you will discern such proofs of his love, condescension, and care — as may well assure you of his interest in your welfare, and of his disposition to make you happy. Had he been indifferent to human happiness, or disposed to inflict unnecessary suffering — then why that admirable adaptation between your faculties, and the objects by which they are at once exercised and gratified? Why that adequate supply in nature for every craving of desire within you? Why . . .
that beauty which delights the eye,
that music which charms the ear,
that air which refreshes and invigorates,
that food which nourishes the body?
Why those facilities of obtaining knowledge, and those powers of enjoying it in the hour of sweet meditation? Why does the sun keep its appointed time, and the moon her seasons? Why does the rain fall and the dew distill? Why does . . .
spring prepare the ground,
and summer raise the blade,
and autumn yield her fruit?
Why — but that God who governs all, cares and provides for us, as a father for his children! Else, where now there is harmony — might not opposition have existed between the faculties of our being, and the objects by which we are surrounded? Might not appetite have been made to crave — and no supply have been provided? Might not an eye longing for beauty — have opened only on deformity? Might not the ear which loves the music of sweet sounds — have been distracted by discord? The air which now refreshes and invigorates — might have been an oppressive or noxious exhalation. Instead of nourishing food — we might have had loathsome husks. Those faculties of thought and reflection which constitute our highest dignity — might have been withheld, and we would have resembled the beasts that perish. Or they might have been so disordered and deranged in their operation — that they would toil in vain, and only err the more, the farther they seemed to carry us. Or the objects and laws of nature, and the truths of science and religion, might have been hid in impenetrable mystery, or so complicated as to mock the utmost efforts of our powers. And when the reverse of all this is the case — shall we not acknowledge that nature herself bears ample proof, in the structure of our being, and the provision which has been made for our happiness — that God is good as well as great — that his benevolence is as vast as his wisdom — and that our well-being is matter of his concern, even as our being itself was derived from his will.
Nature can carry us thus far, and thus far it carries us with the sanction of Scripture. That blessed book assures us that "God is love," — that "his tender mercies are over all his works," — that "he is good unto all," — and that "he has never left himself without witness, in that he did good, and gave us rain from Heaven and fruitful seasons, filling our hearts with food and gladness."
Viewing ourselves as subjects of his government, surely these considerations, drawn from the simplest elements of religion — should exercise some influence over our hearts, when we meditate on the chequered scene of human life. When we contemplate the numerous dangers to which we are exposed, our own ignorance of the means of securing safety, and our utter lack of command, in some cases, of the means that are necessary, and, in all, of power to render them effectual; and when, in consequence, we feel that we cannot calculate on the course of events, and seem to be tossed about on the waves of a troublous and uncertain sea — then surely it would be a consolation to know . . .
that infinite wisdom presides over all;
that to God nothing is uncertain or contingent; and
that, whatever may be the result, nothing can happen by chance — but everything will be ordered by One who cannot err.
When, again, we feel that we are involved in an inextricable labyrinth of difficulties — when the iron hand of necessity seems to crush us to the earth without leaving one hope of escape — when all seems to be so inevitably fixed and certain, that our prospects on all hands are shut in with dark clouds, and we are brought to the very border of despair — then surely it is consolatory to reflect, that it is not a blind or inexorable fate which oppresses us — but that all our present difficulties have been appointed by One who has power to relieve as well as to afflict us, and appointed, too, for reasons which are satisfactory to omniscient wisdom. And when, again, we contemplate the prevalence of suffering, and the apparently irregular distribution of good and evil in the present world; when we see many in prosperity, while we are ourselves in trouble — and yet are at a loss to discover, in our blindness, the reasons for which such unequal measures of prosperity are dealt out — then surely we may well allow the consideration of God’s infinite rectitude to quiet our murmurings, and to allay the violence of our regret, especially when we are so ignorant both of our own character and of theirs, and so ill-qualified to judge of the treatment which is best for us; and so well assured, that the principles of God’s government shall not be fully developed, nor the whole results of his dealings with us ascertained — until this temporary scene of trial and discipline shall have passed away, and given place to that eternal state, in which the issues of time will be fully disclosed, and where "God shall be justified when he speaks, and clear when he gives his final judgment."