92SermonsofJonathanEdwards (continued)
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.
(1.) 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, a 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.
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 approves of it. 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 everything agrees and conforms to it.
(2.) 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 happiness 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 the mind beautiful and lovely, they only serve to pollute it. Instead of exalting its nature, they make it more akin 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 honor and dignity to which the human nature can attain. That intellectual beholding 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 excellency of the other faculty, viz. the will. The heart of man cannot be brought to a higher excellency than to have delight in God, and complacency in the divine excellency and glory. The soul, while it remains 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.
(3.) 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.
1st. 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 happiness 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 increases knowledge increases sorrow. Ecc.. 1:17, 18, "And 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 behind it.
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 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, untied together. Especially will the sight of God's love to himself, the person beholding, 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 happiness 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 everything 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 anything 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 anything 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 everything that would afford uneasiness, or that can have any tendency thereto. 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 fullness there is in God. He will see that there is all in him, so that he 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.
(4.) 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 doubtless 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 receiving with the other faculty, the will, which keeps pace with the understanding. And that good which the soul can receive with both faculties, of that is it capable of being made the possessor and enjoyer.
But it is easy to perceive that there is nothing here below that can give men such delight as shall be equal to this faculty. Let a man enjoy as great an affluence of earthly comforts as he will, still there is room. Man's nature is capable of a great deal more. There are certain things wanting to which the understanding can extend itself, which he could wish were added.
But the fountain that supplies that joy and delight, which the soul has in seeing God, is sufficient to fill the vessel. Because it is infinite. He that sees the glory of God, in his measure beholds that of which there is no end. The understanding may extend itself as far as it will. It doth but take its flight into an endless expanse and dive into a bottomless ocean. It may discover more and more of the beauty and loveliness of God, but it never will exhaust the fountain. The body of man may as well swallow up the ocean, or his soul embrace immensity, as he can extend his faculties to the utmost of God's excellency.
So in like manner it may be said of the love of God. We can never by soaring and ascending come to the height of it. We can never by descending come to the depth of it. Or by measuring, know the length and breadth of it. Eph. 3:18, 19, "That ye may be able to comprehend with all saints, what is the breadth, and length, and depth, and height; and to know the love of Christ, which passeth knowledge; that ye might be filled with all the fulness of God." So that let the thoughts and desires extend themselves as they will, here is space enough for them, in which they may expand forever. How blessed therefore are they that do see God, who are come to this exhaustless fountain! They have obtained that delight which gives full satisfaction. Having come to this pleasure, they neither do nor can desire any more. They can sit down fully contented, and take up with this enjoyment forever and ever, and desire no change. After they have had the pleasure of beholding the face of God millions of ages, it will not grow a dull story. The relish of this delight will be as exquisite as ever, there is enough still for the utmost employment of every faculty.
(5.) This delight in the vision of God hath an unfailing foundation. God made man to endure forever, and therefore that which is man's true blessedness, we may conclude has a sure and lasting foundation. As to worldly enjoyments, their foundation is a sandy one, that is continually wearing away, and certainly will at last let the building fall. If we take pleasure in riches, riches in a little while will be gone. If we take pleasure in gratifying our senses, those objects whence we draw our gratifications will perish with the using, and our senses themselves also will be gone, the organs will be worn out, and our whole outward form will turn to dust. If we take pleasure in union with our earthly friends, that union must be broken. The bonds are not durable, but will soon wear asunder.
But he who has the immediate intellectual vision of God's glory and love, and rejoices in that, has his happiness built upon an everlasting rock. Isa. 26:4, "Trust ye in the Lord for ever, for in the Lord Jehovah is everlasting strength." In the Hebrew it is, "in the Lord Jehovah is the Rock of ages."
The glory of God is subject to no changes nor vicissitudes, it will never cease to shine forth. History gives us an account of the sun's light failing, and becoming more faint and dim for many months together. But the glory of God will never be subject to fade. Of the light of that Sun there never will be any eclipse or dimness, but it will shine eternally in its strength. Isa. 60:19, "The sun shall be no more thy light by day; neither for brightness shall the moon give light unto thee: but the Lord shall be unto thee an everlasting light, and thy God thy glory." So the love of God, to those who see his face, will never fail, or be subject to any abatement. He loves his saints with an everlasting love. Jer. 31:3, "The Lord hath appeared of old unto me, saying, Yea, I have loved thee with an everlasting love; therefore with loving-kindness have I drawn thee." Those streams of pleasure which are at God's right hand, are never dry, but ever flowing and ever full.
How much doth the sense of the sureness of this foundation confirm and heighten the joy! The soul enjoys its delight in a sense of this, free from all fears and jealousies, and with an unspeakable quietness and assurance. Isa. 32:17, "And the work of righteousness shall be peace; and the effect of righteousness, quietness and assurance for ever."
From this part of the subject we may derive several important and useful reflections.
1st. Here we may see one instance wherein the revelation of Jesus Christ excels all human wisdom. It was a thing that had been beyond the wisdom of the world, to tell wherein man's true happiness consisted. There was a vast variety of opinions about it among the wise men and philosophers of the heathen. Indeed on no other subject was there so great difference among them. If I remember right, there were several hundred different opinions reckoned up respecting it, which shows that they were woefully in the dark.
Though there were many very wise men among them, men famed through all succeeding ages for their knowledge and wisdom, yet their reason was not sufficient to find out man's true happiness.
We can give reasons for it now that it is revealed, and it seems so rational, that one would think the light of nature sufficient to discover it. But we having always lived in the enjoyment of gospel light, and being accustomed to it, are hardly sensible how dependent we are upon it, and how much we should be in the dark about things that now seem plain to us, if we never had had our reason assisted by revelation.
God hath made foolish the wisdom of this world by the gospel. 1 Cor. 1:20, "Where is the wise? where is the scribe? where is the dispute of this world? hath not God made foolish the wisdom of this world?" I.e. he hath shown the foolishness of their wisdom by this brighter light of his revelation. For all that philosophy and human wisdom could do, it was the gospel that first taught the world wherein mankind's true blessedness consisted, and that taught them the way to attain to it.
2d. Hence we learn the great privilege we have, who possess such advantages to come to the blessedness of seeing God. We have the true God revealed to us in the Word of God, who is the Being in the sight of whom this happiness is to be enjoyed. We have the glorious attributes and perfections of God declared to us. The glory of God in the face of Jesus Christ is discovered in the gospel which we enjoy, his beauties and glories are there as it were pointed forth by God's own hand to our view, so that we have those means which God hath provided for our obtaining those beginnings of this sight of him which the saints have in this world, in that spiritual knowledge which they have of God, which is absolutely necessary in order to our having it perfectly in another world.
The knowledge which believers have of God and his glory, as appearing in the face of Christ, is the imperfect beginning of this heavenly sight, it is an earnest of it, it is the dawning of the heavenly light. And this beginning must evermore precede, or a perfect vision of God in heaven cannot be obtained. And all those that have this beginning, shall obtain that perfection also. Great therefore is our privilege, that we have the means of this spiritual knowledge. We may in this world see God as in a glass darkly, in order to our seeing him hereafter face to face. And surely our privilege is very great, that he has given us that glass from whence God's glory is reflected. We have not only the discoveries of God's glory in the doctrines of his word, but we have abundant directions how to act, so that we may obtain a perfect and beatific sight of God, one of which we have in our text, and of which I shall speak particularly hereafter.
3d. This doctrine may lead us to a sense of the blessedness of the heavenly state, and justly cause us to long after it. In heaven the saints do see God, they enjoy that vision of him of which we have been speaking in its perfection. All clouds and darkness are there removed, they there behold the glory and love of God more immediately, and with greater certainty, and a more strong and lively apprehension than a man beholds his friend when he is with him, and sees his face by the noon-day sun, and with far greater advantages for conversation and enjoyment.
Well may this make the heavenly state appear a blessed state to us, and make us to breathe after it. Well may the consideration of these things make the saints wait for and desire their happy change. Well may it make them long for the appearing of Christ. This they know, that when he shall appear, they shall "see him as he is." 1 John 3:2, "Beloved, now are we the sons of God; and it doth not yet appear what we shall be: but we know that when he shall appear, we shall be like him; for we shall see him as he is."
This may well be comforting to the saints under the apprehensions of death, and it is a consideration sufficient to take away the sting of it, and uphold them while walking through the midst of that valley. This also may well comfort and uphold them in all troubles and difficulties they meet with here, that after a little while they shall see God, which will immediately dry up all tears, and drive away all sorrow and sighing, and expel forever every darksome thought from the heart.
4th. Hence we learn that a life of holiness is the pleasantest life in this world, because in such a life we have the imperfect beginnings of a blessed and endless sight of God. And so they have somewhat of true happiness while here, they have the seeds of blessedness sown in their souls, and they begin to shoot forth.
As for all others, those who do not live a holy life, they have nothing at all of true happiness, because they have nothing of the knowledge of God.
Second, to be pure in heart, is the certain and only way to attain to this blessedness.
We have shown what this seeing of God is, and have represented in some measure how great is the blessedness of so seeing him. And if what we have heard is believed and cordially received by us, it will be sufficient to awaken our attention to any instructions from the Word of God that are to point out the way to us wherein we may attain to this blessedness.
If men should hear of some vast estate, or some rich hidden treasure, and at the same time should hear of some very feasible way in which they might make it all their own, how ready would they be to hear, with what eagerness would they listen to those who should bring such news and give them such directions, provided they had reason to believe that what was told them was true! We are here told of a much truer and greater blessedness than any treasure of silver, and gold, and pearls can yield. And we are also told of the way whereby we may assuredly become the possessors of it, by him who certainly knows. I shall show,