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we do not see the man, the soul, at all, but only its tabernacle or dwelling

But their souls will have the most clear sight of the spiritual nature of God itself. They shall behold his attributes and disposition towards them more immediately, and therefore with greater certainty, than it is possible to see any thing in the soul of an earthly friend by his speech and behaviour ; and therefore their spiritual sight will give them greater advantage for conversing with God, than the sight of earthly friends with bodily eyes, or hearing them with our ears gives us for conversing with them.

2. I shall now give the reasons why the thus seeing God is that which will make the soul truly happy.

First. It yields a delight suitable to the nature of an intelligent creature. God hath made man, and man only, of all the creatures here below, an intelligent creature ; and his reason and understanding are that by which he is distinguished from all inferior ranks of beings. Man's reason is, as it were, an heavenly ray, or, in the language of the wise man, it is "the candle of the Lord." It is that wherein mainly consists the natural image of God, it is the noblest faculty of man, it is that which ought to bear rule over the other powers; being given for that end, that it might govern the soul.

Therefore those delights are most suitable to the nature of man, that are intellectual, which result from the exercises of this noblest, this distinguishing faculty. God, by giving man understanding, made him capable of such delights, and fitted him for them, and designed that such pleasures as those should be his happiness.

Intellectual pleasures consist in the beholding of spiritual excellencies and beauties, but the glorious excellency and beauty of God are far the greatest. God’s excellence is the supreme excellence. When the understanding of the reasonable creature dwells here, it dwells at the fountain, and swims in a boundless, bottomless ocean. The love of God is also the most suitable entertainment of the soul of man, which naturally desires the happiness of society, or of union with some other being. The love of so glorious a being is infinitely valuable, and the discoveries of it are capable of ravishing the soul above all other love. It is suitable to the nature of an intelligent being also, as it is that kind of delight that reason approves of. There are many other delights in which men indulge themselves, which, although they are pleasing to the senses and inferior powers, yet are contrary to reason; reason opposes the enjoyment of them, so that unless reason be suppressed and stifled, they cannot be enjoyed without a war in the soul.' Reason, the noblest faculty, resists the inferior rebellious powers; and the more reason is in exercise, the more will it resist, and the greater will be the inward war and opposition.

proves of it.

But this delight of seeing God the understanding approves of; it is a thing most agreeable to reason that the soul should delight itself in this, and the more reason is in exercise, the more it ap

So that when it is enjoyed, it is with inward peace, and a sweet tranquillity of soul; there is nothing in human nature that is opposite to it, but every thing agrees and conforms to it.

Secondly. The pleasure which the soul has in seeing God, is not only its delight, but it is at the same time its highest perfection and excellency. Man's true bappiness is his perfection and true excellency. When any reasonable creature finds that his excellency and his joy are the same thing, then he is come to right and real happiness, and not before. If a man enjoys any kind of pleasure and lives in it, how much soever he may be taken with what he enjoys, yet if he be not the more excellent for his pleasures, it is a certain sign that he is not a truly happy man. There are many pleasures that men are wont violently to pursue, which are no part of their dignity or perfection, but which, on the contrary, debase the man and make him vile. Instead of rendering ihe mind beautiful and lovely, they only serve to pollute it; instead of exalting its nature, they make it more a-kin to that of beasts.

But it is quite the contrary with the pleasure that is to be enjoyed in seeing God. To see God is the highest honour and dignity to which the human nature can attain ; that intellectual běholding of him is itself the highest excellency of the understanding. The great part of the excellency of man is his knowledge and understanding; but the knowledge of God is the most excellent and noble kind of knowledge.

The delight and joy of the soul in that sight are the highest ercellency of the other faculty, viz. the will. The heart of man canuot be brought to a higher excellency than to have delight in God, and complacency in the divine excellency and glory. The soul, while it remailis under the power of corruption and depravity, cannot have any delight in God's glory; and when its moral relish is so far changed that it is disposed to delight in it, it is most excellently disposed; and when it actually exercises delight in God, it is the most noble and exalted exercise of which it is capable. So that the soul's seeing of God, and having pleasure and joy in the sight, is the greatest excellency of both the faculties.

Thirdly. The happiness of seeing God is a blessing without any mixture. That pleasure has the best claim to be called man's true happiness, which comes unmixed, and without alloy. But so doth the joy of seeing God; it neither brings any bitterness, nor will it suffer any.

1. This pleasure brings no bitterness with it. That is not the case with other delights, in which natural men are wont to place their happiness; they are bitter sweets, yielding a kind of momentary pleasure in gratifying an appetite, but wormwood and gall are mingled in the cup. He who plucks these roses, finds that they grow on thorns; he who tastes of this honey is sure to find in it a sting. If men place their happiness in them, reason and conscience will certainly give them inward disturbance in their enjoyment. There will be the sting of continual disappointments, for carnal delights are of such a nature that they keep the soul, that places its bappiness in them, always big with expectation and in eager pursuit; while they are evermore like shadows, and never yield what is hoped for. They who give themselves up to them, unavoidably bring upon themselves many heavy inconveniences. If they promote their pleasure in one way, they destroy their comforts in many other ways; and this sting ever accompanies them, that they are but short-lived, they will soon vanish, and

be no more.

And as to the pleasure found in the enjoyment of earthly friends, there is a bitterness goes also with that. An intense love to any earthly object, though it may afford high enjoyment, yet greatly multiplies our cares and anxieties through the defects and blemishes, the instability and changeableness of the object, the calamities to which it is exposed, and the short duration of all such friendships, and of the pleasures thence arising.

Some men take a great deal of pleasure in study, in the increase of knowledge; but Solomon, who had great experience, long ago observed that this also is vanity, because he that increaseth knowledge increaseth sorrow. Eccles. i. 17, 18. “ Aud I gave my heart to know wisdom, and to know madness and folly: I perceived that this also is vexation of spirit. For in much wisdom is much grief; and he that increaseth knowledge, increaseth sorrow." But the delight which the sight of God affords to the soul, brings no bitterness with it, there is no disappointment accompanies it, it promises not more than it yields, but on the contrary the pleasure is greater than could be imagined before God was seen. It brings no sting of conscience along with it, it brings no vexing care nor anxiety, it leaves no loathing nor disrelish be

There is nothing in God which gives uneasiness to him, who beholds him. The

view of one attribute adds to the joy that is raised by another. A sight of the holiness of God, gives unspeakable pleasure to the mind, the idea of it is a perception beyond measure the most delightful that can exist in a created mind. And then the beholding of God's grace adds to this joy, for the soul then considers that the Being who is so amiable in himself, is so

hind it.

communicative, so disposed to love and benevolence. The view of the majesty of God greatly heightens this joy: to behold such grace and goodness, and such goodness and majesty united together. Especially will the sight of God's love to himself, the person bebolding, increase the pleasure, when he considers that so great and glorious a being loves him, and is his God and friend. Again, the beholding of God's infinite power will still add to the pleasure, for he reflects that he, who is his friend, and loves him with so great a love, can do all things for him. So the beholding of his wisdom, because he thereby knows what is best for him, and knows how so to order things, as shall make him most blessed. So the consideration of his eternity and immutability; it will rejoice him to think that his friend and his portion is an eternal, and unchangeable friend and portion. The beholding of God's happiness will increase the joy, to consider that he is so happy, who is so much the object of his love. That love of God, in those who shall see God, will cause them exceedingly to rejoice in the liappiness of God. Even the sight of God's vindictive justice will add to their joy. This justice of God will appear glorious to them, and will make them prize his love.

2d. This joy is without mixture, not only as it brings not bitterness with it, but also as it will not suffer any. The sight of God excludes every thing that is of a nature different from delight. This light is such, as wholly excludes darkness.

It is not in the power of any earthly enjoyment, to drive and shut out all trouble from the heart. If a man has some things in which he takes comfort and pleasure, there are others that yield him uneasiness and sorrow; if he has some things in the world that are sweet there are others that are bitter, against which it is not in the power of his pleasures to help him. We never can find any thing here below that shall make us so happy, but that we shall have grief and pleasure mixed together. This world, let us make the best of it, will be spotted with black and white, varied with clouds and sunshine, and to them who yield their hearts to it, it will yield pain as well as pleasure. But this pleasure of seeing God can suffer no mixture; for this pleasure of seeing God is so great and strong that it takes the full possession of the heart, it fills it perfectly full, so that there shall be no room for any sorrow, no room in any corner for any thing of an adverse nature from joy. There is no darkness that can bear such powerful light. It is impossible that they who see God face to face, who behold his glory and love so immediately as they do in heaven, should have any such thing as grief or pain in their hearts. When once the saints are come into God's presence, tears shall be wiped from their eyes, and sorrow and sighing shall flee away. The pleasure will be so great, as fully and perfectly to employ every faculty; the sight of God's glory and

love will be so wonderful, so engaging to the mind, and it shall keep all the powers of it in such strong attention, that the soul will be wholly possessed and taken up.

Again. There will be in what they shall see, a sufficient antidote against every thing that would afford uneasiness, or that can have any tendency thereto. If there were sin

If there were sin in the heart before, that used by its exercise to disturb its peace and quiet, and was a seed and spring of trouble, the immediate and full sight of God's glory will at once drive it all away. Sin cannot remain in the heart which thus beholds God, for sin is a principle of enmity against God; but there can no enmity remain in one, who after this manner sees God's glory. It must and will wholly drive away any such principle, and change it into love. The imperfect sight that the saints have of God's glory here, transforms them in part into the same image; but this perfect sight will transform them perfectly. If there be the hatred of enemies, the vision of the love and power of God will be a sufficient antidote against it; so that it can give no uneasiness. If the saint is removed by death from all his earthly friends, and earthly enjoyments, that will give no uneasiness to him, when he sees what a fulness there is in God. He will see that there is all in him, so that he who possesses him can lose nothing: whatever is taken from him he sustains no loss. And whatever else there may be, that would otherwise afford grief and uneasiness to the soul, it cannot affect him who is in the presence of God and sees his face.

Fourthly. This joy of seeing God is the true blessedness of man, because the fountain that supplies it is equal to man's desire and capacity.

When God gave man his capacity of happiness, he doubtJess made provision for the filling of it. There was some good which God had in his eye, when he made the vessel, and made it of such dimensions, which he knew to be sufficient to fill it; and doubtless that whatever it be, is man's true blessedness; and that good which is found not to be commensurate to man's capacity and natural desires, and never can equal it, is certainly not that wherein man's happiness consists. Man's desires and capacities are commensurate one with another. When once the capacity is filled, the soul desires no more.

Now in order to judge how great man's capacity is, we must consider the capacity of his principal and leading faculty, viz. his understanding. So great as is the capacity of that faculty, so great is man's capacity of enjoyment; so great a good as the soul is capable of understanding, so great a good it is capable of enjoying. As great a good as the soul is capable of comprehending in its perception and idea, so great a good is it capable of re

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