Part 2
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, united 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 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 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 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; an 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 for ever. 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 for ever 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.
Fifthly. This delight in the vision of God hath an unfailing foundation. God made man to endure for ever, 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. Isaiah 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.
1. 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 disputer
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.
2. 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.
3. 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 pf 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 for ever every darksome thought from the heart.
4. 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.
II. 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,
1. What it is to be pure in heart.
2. That to be pure in heart, is the sure way to gain this blessedness.
3. That it is the only way.
1. I shall inquire what it is to be pure in heart. Purity of heart is here to be understood in distinction from a mere external purity, or a purity of the outward actions and behaviour in those things that appear to men in an external morality, and an outward attendance on ordinances, and a profession of the true religion and pure doctrines, and a making an outward show and appearance of godliness.
Christ had very probably in our text an eye to the formality and hypocrisy of the scribes and Pharisees, and other great saints, as they accounted themselves, and were accounted among the Jews. These were exceedingly exact in their observance of the ordinances of the ceremonial law, they were careful not to deviate from it in the least punctilio. For instance, how exact were they in observing the law of tithes; they were careful to bring the tenth of the herbs in their gardens, as mint, anise, and cumin. They were very careful to keep themselves from all ceremonial uncleanness, and they even added to the law in this particular; they were for being stricter and purer than the law required, and therefore made conscience of washing their hands before every meal. They were very strict to avoid conversing with the Samaritans; they would not eat with them, nor have any dealings with them, lest they should be defiled. They used to say to other nations, "Stand by thyself, come not nigh, for I am holier than thou." They looked upon themselves only as pure, because they were the children of Abraham, and because they were circumcised, and attended the ceremonial law; because they made clean the outside of the cup and the platter, and because of their external purity, they looked upon themselves as the peculiar favourites of heaven, and expected to be admitted to see God, when all the uncircumcised, and those that were not the children of Abraham, should be excluded.
But Christ corrects this their mistake, and teaches that such an external purity will never give a man a title to this blessedness, for it is purity of heart that is requisite in order to attain to it. Matt. 5:20. "For I say unto you, that except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven."
However exact any man may be in the external observance of moral, instituted duties, if he be careful to wrong no man, and can say, as the young Pharisee did, "All these have I kept from my youth," i.e. as to an external observance, if he be very strict in keeping the sabbath and in coming to the house of God, in attending family and secret prayer, yet if he has not holiness of heart, he is never like to see God.
It is no reformation of manners that is sufficient, but there must be a new heart, and a right spirit. It is the heart that God requires. Prov. 23:26. "My son, give me thine heart." It is the heart that God looks at. However fair and pure an outside there may be, that may be very pleasing to men, yet if there be not purity of heart, the man is not at all the more acceptable to God. 1 Sam. 16:7. "But the Lord said unto Samuel, Look not on his countenance, or on the height of his stature; because I have refused him: for the Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart." If men outwardly behave well and speak well, yet it is not accepted without trying and weighing the heart. Prov. 16:2. "All the ways of man are clean in his own eyes, but the Lord weigheth the spirits." It is the spirit which is the subject of this blessedness of seeing God, and therefore the qualities of the spirit, and not so much those of the outward man, are regarded.
Now the heart is said to be pure in the sense of the text,
First. With respect to the spiritual defilement from which it is pure;
Secondly. With respect to certain positive qualities that it is endowed with.
The word pure, in its common acceptation, merely signifies something negative, viz. the absence of all mixture or defilement; but in pureness of heart, as it is used in Scripture, seems to be implied both something negative and positive, not only the absence or removal of defilement, but also positive qualities, that are called pure.
First. The heart is said to be pure with respect to the filthiness from which it is pure. Sin is the greatest filthiness. There is nothing that can so defile and render so abominable. It is that which has an infinite abominableness in it; and indeed it is the only spiritual defilement; there is nothing else that can defile the soul. Now there are none in this life who are pure from sin in such a sense that there
is no remainder, no mixture of sin. Prov. 20:9. "Who can say, I have made my heart clean, I am pure from my sin?" So that if this were the requisite qualification, none of the children of men would ever come to see God.
But the purity of heart with respect to sin, that may be obtained in this life, consists in the following things:
1st. It implies that the soul sees the filthiness that there is in sin, and accordingly abhors it. Sin, that is so filthy in itself, is become so sensibly to the man whose heart is pure; he sees its odiousness and deformity, and it is become nauseous to him.
To those animals which are of a filthy and impure nature, as swine and dogs, ravens and vermin, those things that are filthy and nauseous to mankind, do not seem at all disgusting; but on the contrary they love them, it is food that suits their appetites. It is because they are of an impure and filthy nature; the nature of the animal is agreeable to such things. So it is with men of impure hearts. They see no filthiness in sin, they do not nauseate it, it is in no way uncomfortable to them to have it hanging about them, they can wallow in it without any reluctance; yea, they take pleasure in it, it is their meat and their drink, because they are of an impure nature. But he who has become pure in heart hates sin; he has antipathy to it; he does not love to be near it; if he sees any of it hanging about him, he abhors himself for it; he seems filthy to himself, he is a burden to himself, he abhors the very sight of it, and shuns the appearance of it. If he sees sin in others, it is a very unpleasant sight to him; as sin, and as committed against God, it is grievous and uncomfortable to him wherever he discovers it. It is because his heart is changed, and God has given him a pure nature.
2d. It implies godly sorrow for sin. The pure heart has not only respect to that spiritual filthiness that is present to abhor it and shun it, but it has also respect to past sin. The consideration of that grieves it; it causes shame and sorrow to think that it ever rejoiced in such
defilement, that it ever was so abominable as to love it and feed upon it. Every transgression leaves a filth behind it upon the soul, and this remaining filth occasions pain to the renewed and purified heart. By godly sorrow the heart exerts itself against the filthiness of past sins, and does, as it were, endeavour to cast it off, and purge itself from it.
3d. It implies that sin is mortified in the heart, so that it is free from the reigning power and dominion of it. Though the heart is not perfectly free from all sin, yet a freedom is begun. Before, spiritual filth had the possession of the heart, corruption had the entire government of the soul, every faculty was so wholly defiled by it, that all its acts were filthy, and only filthy, the heart was entirely enslaved to sin.
But now the power of sin is broken, the strong bands by which it was tied and fastened to the heart are in a great measure loosed, so that corruption has no longer the possession and government of the heart as before. The principal seat, the throne of the heart, that was formerly possessed by corruption, is now purged, and filthiness does now as it were only possess the inferior and exterior parts of the soul. John 13:10. "He that is washed needeth not, save to wash his feet."
4th. The heart that is pure will be continually endeavouring to cleanse itself from all remaining filthiness. Though there be remains of impurity, yet the new nature is so contrary to it that it will never rest or be quiet, but will always be cleansing itself; like a vessel of fermenting liquor, it will continue working, till it has worked itself clear, and cast off all the filth and sediment. Or like a stream of good water, if the water be in itself sweet and good, however it may be defiled from the muddy banks, it will refine as it runs, and will run itself clear again, but the fountain that yields impure water will never cleanse itself. So he who is pure in heart will never suffer himself to live in any sin. If he be overtaken in a fault he will return and cleanse himself again by repentance, and reformation, and a more earnest care that he may avoid that sin for the future.
The remaining corruption that is in his heart will be his great and continual burden, and he will be endeavouring to cleanse himself more and more; he will not rest in any supposed degree of purity, so long as he sees any degree of impurity remaining, but he will be striving after progress in the mortification of sin and in the increase of holiness.
5th. The heart is said to be pure, especially with respect to its cleanness from, and opposition to, the lust of uncleanness. This kind of wickedness we find to be more especially called uncleanness and filthiness in Scripture; it brings a peculiar turpitude upon the soul, and defiles the temple of God. 1 Cor. 3:17. "If any man defile the temple of God, him shall God destroy: for the temple of God is holy, which temple ye are." Pureness in Scripture is sometimes used only in this restrained sense, with respect to freedom from fleshly impurities. So it seems to be, Phil. 4:8. "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."
Now this sort of purity of heart is absolutely necessary in order to our coming to see God. There must be a renunciation of all impure and lascivious practices and conversation. They who live in the indulgence of such a lust in one kind of practice or another, or though it be only with their eyes or in their thoughts, are of impure hearts, and shall never come to see God unless they have new hearts given them.
They that have pure hearts, abhor and are afraid of such things. Jude 23. They take heed that they do not prostitute their souls to so much as mental and imaginary, much less to practical, impurities, and works of darkness.
Secondly. The heart is said to be pure, in respect to its being endowed with positive qualities, that are of a contrary nature to
spiritual filthiness.
Though purity in strictness be only a freedom from filth, yet there are positive qualities of mind that seem to be implied in purity of heart; which may be reckoned a part of it, because of their contrariety to filthiness. The heart by reason of them is still more remote from defilement, as a greater light may be said to be purer than a lesser; for although the lesser light has no mixture of darkness, yet the greater light is still more remote from darkness.
1st. He is pure in heart, who delights in holy exercises. Those exercises that are holy are natural and pleasant to him, he sees the beauty there is in holiness, and that beauty has such strong influence upon his heart that he is captivated thereby. He delights in the pure and holy exercise of love to God, in the fear of God, in praising and glorifying God, and in pure and holy love to men. He delights in holy thoughts and meditations. Those exercises of the understanding that are holy, are most agreeable to him, and those exercises of the will. Such inclinations, desires, and affections, are most delightful, which are spiritual and holy.
2d. He is pure in heart, who chooses and takes the greatest delight in spiritual enjoyment. A spiritual appetite is that which governs in his soul, and carries him above the mean lust and defiled enjoyments of this world, towards spiritual and heavenly objects. The enjoyments which he chooses and chiefly desires, such as seeing God and enjoying communion with him, are enjoyments of the most refined and pure nature. He hungers and thirsts after the pure light of the new Jerusalem.
2. To be pure in heart is the sure way to obtain the blessedness of seeing God. This is the divine road to the blissful and glorious presence of God, which, if we take it, will infallibly lead us thither.
God is the giver of the pure heart, and he gives it for this very end; that it may be prepared for the blessedness of seeing him. Thus we
are taught in the Scriptures. The people of God are sanctified, and their hearts are made pure, that they may be prepared for glory, as vessels are prepared by the potter for the use he designs. They are elected from all eternity to eternal life, and have purity of heart given them, on purpose to fit them for that to which they are chosen. Rom. 9:23. "And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared to glory."
We read of the church being arrayed in fine linen, clean and white, by which is signified the church's purity; and it was to fit it for the enjoyment of Christ. Rev. 19:7, 8. "Let us be glad and rejoice, and give honour to him; for the marriage of the Lamb is come, and his wife hath made herself ready; and to her was granted that she should be arrayed in fine linen clean and white: for the fine linen is the righteousness of the saints." And in the 21st. chap. 2d verse, the church thus purified, is said to be as a bride adorned for her husband. "And I, John, saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband." Therefore if God gives the pure heart to fit and prepare us for the vision of himself, he will obtain his own end; for who can prevent him from doing what he purposes?
God also hath promised it. He hath given his faithful word for it in our text; and to the same purpose is Psal. 24:3, 4. "Who shall ascend into the hill of the Lord? and who shall stand in his holy place? He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully." And again, Isa. 33:15, 16, 17. "He that walketh righteously, and speaketh uprightly: he that despiseth the gain of oppression, that shaketh his hands from holding of bribes, that stoppeth his ears from hearing of blood, and shutteth his eyes from seeing evil; he shall dwell on high: his place of defence shall be the munition of rocks: bread shall be given him; his water shall be sure. Thine eyes shall see the king in his beauty; they shall behold the land that is very far off."
3. This is the only way to come to this blessedness.
First. It is no way fit or suitable that those who have not pure hearts, should be admitted to this privilege. It would be most unsuitable for those who are all over defiled with the most loathsome filth, to be admitted into the glorious presence of the King of heaven and earth. It would not become the majesty of God, to allow those who are so abominable to come into his blessed presence; nor is it at all becoming his holiness, whereby he is of purer eyes than to behold such pollution.
It becomes persons when they come into the presence of a king, so to attire themselves, that they may not appear in a sordid habit, and it would be much more unsuitable still, for any to come all defiled with filth; but sin is that which renders the soul much more loathsome in the sight of God. This spiritual filth is of a nature most disagreeable to that pure, heavenly light; it would be most unsuitable to have the pollution of sin and wickedness, and the light of glory, mixed together; and it is what God never will suffer. It would be a most unbecoming thing for such to be the objects of God's favour, and to see the love of God, and to receive the testimonies of that love. It would be most unsuitable for the glorious and most blessed God to embrace in the arms of his love, that that is infinitely more filthy than a reptile.
Secondly. It is naturally impossible that the soul which is impure should see God. The sight of God's glory, and impurity of heart, are not compatible in the same subject. Where spiritual defilement holds possession of the heart, it is impossible that the divine light which discovers God's glory should enter. How can he, who is under the power of enmity against God, and who only hates God, see his beauty and loveliness at the same time? Sin, so long as it has the government and possession of the soul, will blind the mind and maintain darkness. As long as sin keeps possession, the heart will be blinded through its deceitfulness.
Thirdly. If it were possible for them to see God, they could not find any blessedness in it. What pleasure would it give to the soul that
hates holiness, to see the holiness of God; what pleasure to them who are God's enemies, to see his greatness and glory? Wicked men have no relish for such intellectual, pure, and holy delights and enjoyments. As we have observed already, to have a relish for spiritual enjoyments, is one part of the purity of heart spoken of in the text.
Fourthly. It is impossible that such should be the objects of God's favour and complacence, and therefore they cannot have this part of the blessed-making vision of God, viz. the seeing of his love. It is impossible that God should take pleasure in wickedness, or should have complacence in the wicked, and therefore they cannot have the blessed-making vision of God, for seeing the love of God is an essential part of it. If a man sees how glorious God is, and has not this consideration with it, that he has a property in this glory of God; if he cannot consider this glorious being as his friend; if he takes no pleasure in him, but, on the contrary, loathes and abhors him, the sight of God will be to him no blessedness.
APPLICATION
1. Hence we learn how great a thing it is to be an upright and sincere Christian; for all such are pure in heart, and stand entitled to the blessedness of seeing the most high God. The time is coming when they shall assuredly see him; they shall see him who is infinitely greater than all the kings of the earth; they shall see him face to face, shall see as much of his glory and beauty as the eyes of their souls are capable of beholding. They shall not only see him for a few moments, or an hour, but they shall dwell in his presence, and shall sit down for ever to drink in the rays of his glory. They shall see him invested in all this majesty, with smiles and love in his countenance; they shall see him, and converse with him, as their nearest and best friend.
Thus shall they see him soon. The intervening moments fly swiftly, the time is even at the door, when they shall be admitted to this
blessedness.
2. Let the consideration of this subject put us all upon inquiring, whether we ourselves are pure in heart. Is our religion of that kind which has its seat chiefly in the heart, or doth it chiefly consist in what is outward in morality and formality? Have we ever experienced a change of heart; have we a right spirit renewed within us; have we ever seen the odiousness and filthiness that there is in sin; is it what we hate, wherever we see it; and do we especially hate it in ourselves, and loathe ourselves for it; is it the object of our hatred as sin, and as it is against God?
And are there any that now hear me, who think themselves to be Christians, who do yet, either in their imaginations and thoughts, or in any secret practice, allow and indulge the lust of uncleanness, and live in such a way? If it be so, they had great need to bethink themselves whether or no they are not of that generation that are pure in their own eyes, and yet are not cleansed from their filthiness. If they imagine that they are pure in heart, and live in such wickedness, their confidence is vain presumption. Inquire whether holy exercises and holy employments are the delight of your soul, and what you take pleasure in above all other things in which you can be engaged. Are the enjoyments that you choose, and take the greatest delight in, spiritual and heavenly enjoyments? Is the seeing of God, and conversing with him, and dwelling in his presence for ever, what you should of your own accord choose above all other things?
3. I would earnestly exhort those who hear me, to make to themselves a pure heart. Though it be God's work to give it, yet it is as truly your work to obtain it; though it be God's work to purify the heart, yet the actual, or rather the active, procuring of it is your act. All pure and holy exercises are man's acts, and they are his duty. Therefore we are commanded to make us a new heart, and a right spirit. Ezek. 18:31. "Cast away from you all your transgressions,
whereby ye have transgressed, and make you a new heart and a new spirit; for why will ye die?"
We must not think to excuse ourselves by saying that it is God's work, that we cannot purify our own hearts; for though it be God's work in one sense, yet it is equally our work in another. James 4:8. "Draw high to God, and he will draw high to you. Cleanse your hands, ye sinners, and purify your hearts, ye double-minded." If you do not engage in this work yourselves, and purify your own hearts, they never will be pure. If you do not get a pure heart, the blame of it will be laid to your own backwardness. The unclean soul hates to be purified; it is opposite to its nature; there is a great deal of self-denial in it. But be content to contradict the nature and bent of your own heart, that it may be purified; however grating it may be to you at first, yet consider how blessed the issue will be. Though the road be a little rough in the beginning, yet it will grow pleasanter and pleasanter, till at last it will infallibly lead to that lightsome and glorious country, the inhabitants of which do see and converse with God. Prov. 4:18. "But the path of the just is as the shining light that shineth more and more unto the perfect day." If you would be in the way to have a pure heart,
1. Purify your hands: cleanse yourself from every external impurity of speech and behaviour; take heed that you never defile your hands in known wickedness; break off all your sins by righteousness; and take heed that you do not give way to impure lusts that would entice to sinful actions. If you set about the work of cleansing yourself, but when a temptation comes then plunge yourself into the mire again, you never will be likely to become pure; but you must be steady in your reformation and the amendment of your ways and doings.
2. Take heed you do not rest in external purity, but seek purity of heart in the ways of God's appointment; seek it in a constant and diligent attendance on all God's ordinances.
3. Be often searching your own heart, and seek and pray that you may see the filthiness of it. If ever you are made pure you must be brought to see that you are filthy; you must see the plague and pollution of your own heart.
4. Beg of God that he would give you his Holy Spirit. It is the Spirit of God that purifies the soul. Therefore the Spirit of God is often compared to fire, and is said to baptize with fire. He cleanses the heart, as fire cleanses the metals; and burns up the filth and pollution of the mind, and is therefore called the Spirit of burning. Isa. 4:4. "When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning."
The Peace Which Christ Gives His True
Followers
Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. JOHN 14:27
THESE words are a part of a most affectionate and affecting discourse that Christ had with his disciples the same evening in which he was betrayed, knowing that he was to be crucified the next day. This discourse begins with the 31st verse of the 13th, and is continued to the end of the 16th chapter. Christ began his discourse after he partook of the passover with them, after he had instituted and administered the sacrament of the supper, and after Judas was gone out, and none were left but his true and faithful disciples; whom he now addresses as his dear children. This was the last discourse that Christ had with them before his death. As it was his parting discourse, and, as it were, his dying discourse, so it is on many accounts the most remarkable we have recorded in our Bibles.
It is evident this discourse made a deep impression on the minds of the disciples; and we may suppose that it did so, in a special manner, on the mind of John the beloved disciple, whose heart was especially full of love to him, and who had just then been leaning on his bosom. In this discourse Christ had told his dear disciples that he was going away, which filled them with sorrow and heaviness. The words of the text are given to comfort them, and to relieve their sorrow. He supports them with the promise of that peace which he would leave with them, and which they would have in him and with him, when he was gone.
This promise he delivers in three emphatical expressions which illustrate one another. "Peace I leave with you." As much as to say, though I am going away, yet I will not take all comfort away with me. While I have been with you, I have been your support and comfort, and you have had peace in me in the midst of the losses you have sustained, and troubles you have met with from this evil generation. This peace I will not take from you, but leave it with you in a more full possession.
"My peace I give unto you." Christ by calling it his peace signifies two things,
1. That it was his own, that which he had to give. It was the peculiar benefit that he had to bestow on his children, now he was about to leave the world as to his human presence. Silver and gold he had none; for, while in his estate of humiliation, he was poor. The foxes had holes, and the birds of the air had nests; but the Son of man had not where to lay his head: Luke 9:58. He had no earthly estate to leave to his disciples who were as it were his family: but he had peace to give them.
2. It was his peace that he gave them; as it was the same kind of peace which he himself enjoyed. The same excellent and divine peace which he ever had in God, and which he was about to receive in his exalted state in a vastly greater perfection and fulness: for the
happiness Christ gives to his people, is a participation of his own happiness: agreeable to chapter 15:11. "These things have I said unto you, that my joy might remain in you." And in his prayer with his disciples at the conclusion of this discourse, chapter 17:13. "And now come I to thee, and these things I speak in the world, that they might have my joy fulfilled in themselves." And verse 22. "And the glory which thou gavest me, I have given them."
Christ here alludes to men making their wills before death. When parents are about to leave their children by death, they are wont in their last will and testament to give them their estate; that estate which they themselves were wont to possess and enjoy. So it was with Christ when he was about to leave the world, with respect to the peace which he gave his disciples; only with this difference, that earthly parents, when they die, though they leave the same estate to their children which they themselves heretofore enjoyed; yet when the children come to the full possession of it, they enjoy it no more; the parents do not enjoy it with their children. The time of the full possession of parents and children is not together. Whereas with respect to Christ's peace, he did not only possess it himself before his death, when he bequeathed it to his disciples; but also afterwards more fully: so that they were received to possess it with him.
The third and last expression is, "not as the world giveth, give I unto you." Which is as much as to say, my gifts and legacies, now I am going to leave the world, are not like those which the rich and great men of the world are wont to leave to their heirs, when they die. They bequeath to their children their worldly possessions; and it may be, vast treasures of silver and gold, and sometimes an earthly kingdom. But the thing that I give you, is my peace, a vastly different thing from what they are wont to give, and which cannot be obtained by all that they can bestow, or their children inherit from them.
DOCTRINE
That peace which Christ, when he died, left as a legacy to all his true saints, is very different from all those things which the men of this world bequeath to their children, when they die.
I. Christ at his death made over the blessings of the new covenant to believers, as it were in a will or testament.
II. A great blessing that Christ made over to believers in this his testament was his peace.
III. This legacy of Christ is exceedingly diverse from all that any of the men of this world ever leave to their children when they die.
I. Christ at his death made over the blessings of the new covenant to believers, as it were in a will or testament.
The new covenant is represented by the apostle as Christ's last will and testament. Heb. 9:15, 16. "And for this cause he is the Mediator of the New Testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance. For where a testament is, there must also of necessity be the death of the testator." What men convey by their will or testament, is their own estate. So Christ in the new covenant conveys to believers his own inheritance, so far as they are capable of possessing and enjoying it. They have that eternal life given to them in their measure, which Christ himself possesses. They live in him, and with him, and by a participation of his life. Because he lives they live also. They inherit his kingdom: the same kingdom which the Father appointed unto him. Luke 22:29. "And I appoint unto you a kingdom, as my Father hath appointed unto me." They shall reign on his throne, Rev. 3:21. They have his glory given to them, John 17. And because all things are Christ's, so in Christ all things are the saints', 1 Cor. 3:21, 22.
Men in their wills or testaments most commonly give their estates to their children: so believers are in Scripture represented as Christ's children. Heb. 2:13. "Behold, I, and the children which God hath
given me." Men most commonly make their wills a little before their death: so Christ did, in a very special and solemn manner, make over and confirm to his disciples the blessings of the new covenant, on the evening before the day of his crucifixion, in that discourse of which my text is a part. The promises of the new covenant were never so particularly expressed, and so solemnly given forth by Christ in all the time that he was upon earth, as in this discourse. Christ promises them mansions in his Father's house, chapter 16:1, 2, 3. Here he promises them whatever blessings they should need and ask in his name. Chapter 15:7. 14:23, 24. Here he more solemnly and fully than any where else, gives forth and confirms the promise of the Holy Spirit, which is the sum of the blessings of the covenant of grace. Chap. 14:18. 17:26. 15:25. 16:7. Here he promises them his own and his Father's gracious presence and favour. Chapter 14:18. 19:20, 21. Here he promises them peace, as in the text. Here he promises them his joy. Chapter 15:11. Here he promises grace to bring forth holy fruits. Chapter 15:16. And victory over the world. Chapter 16:33. And indeed there seems to be no where else so full and complete an edition of the covenant of grace in the whole Bible, as in this dying discourse of Christ with his eleven true disciples.
This covenant between Christ and his children is like a will or testament also in this respect, that it becomes effectual, and a way is made for putting it in execution, no other way than by his death; as the apostle observes it is with a will or testament among men. "For a testament is of force after men are dead." Heb. 9:17. For though the covenant of grace indeed was of force before the death of Christ, yet it was of force no otherwise than by his death; so that his death then did virtually intervene; being already undertaken and engaged. As a man's heirs come by the legacies bequeathed to them no otherwise than by the death of the testator, so men come by the spiritual and eternal inheritance no otherwise than by the death of Christ. If it had not been for the death of Christ they never could have obtained it.
II. A great blessing that Christ in his testament hath bequeathed to his true followers, is his peace. Here are two things that I would
observe particularly, viz. That Christ hath bequeathed to believers true peace; and then, that the peace he has given them is his peace.
1. Our Lord Jesus Christ has bequeathed true peace and comfort to his followers. Christ is called the Prince of peace. Isa. 9:6. And when he was born into the world, the angels on that joyful and wonderful occasion sang, Glory to God in the highest, on earth peace; because of that peace which he should procure for and bestow on the children of men; peace with God, and peace one with another, and tranquillity and peace within themselves: which last is especially the benefit spoken of in the text. This Christ has procured for his followers, and laid a foundation for their enjoyment of it, in that he has procured for them the other two, viz. peace with God, and one with another. He has procured for them peace and reconciliation with God, and his favour and friendship; in that he satisfied for their sins, and laid a foundation for the perfect removal of the guilt of sin, and the forgiveness of all their trespasses, and wrought out for them a perfect and glorious righteousness, most acceptable to God, and sufficient to recommend them to God's full acceptance, to the adoption of children, and to the eternal fruits of his fatherly kindness.
By these means true saints are brought into a state of freedom from condemnation, and all the curses of the law of God. Rom. 8:34. "Who is he that condemneth?" And by these means they are safe from that dreadful and eternal misery to which naturally they are exposed, and are set on high out of the reach of all their enemies, so that the gates of hell and powers of darkness can never destroy them; nor can wicked men, though they may persecute, ever hurt them. Rom. 8:31. "If God be for us, who can be against us?" Numb. 23:8. "How shall I curse whom God hath not cursed?" Ver. 23. "There is no enchantment against Jacob, neither is there any divination against Israel." By these means they are out of the reach of death, John 6:4– 50, 51. "This is the bread which cometh down from heaven, that a man may eat thereof and not die." By these means death with respect to them has lost its sting, and is no more worthy of he name of death. 1 Cor. 15:55. "O death, where is thy sting?" By these means they have
no need to be afraid of the day of judgment, when the heavens and earth shall be dissolved. Psal. 46:1, 2. "God is our refuge and strength, a very present help in trouble. Therefore will not we fear, though the earth be removed: and though the mountains be carried into the midst of the sea." Yea, a true saint has reason to be at rest in an assurance, that nothing can separate him from the love of God. Rom. 8:38, 39.
Thus he that is in Christ, is in a safe refuge from every thing that might disturb him; Isa. 32:2. "And a man shall be as an hiding place from the wind, and a covert from the tempest: as rivers of water in a dry place, as the shadow of a great rock in a weary land." And hence they that dwell in Christ have that promise fulfilled to them which we have in the 18th verse of the same chapter: "And my people shall dwell in a peaceable habitation, and in sure dwellings, and in quiet resting-places."
And the true followers of Christ have not only ground of rest and peace of soul, by reason of their safety from evil, but on account of their sure title and certain enjoyment of all that good which they stand in need of, living, dying, and through all eternity. They are on a sure foundation for happiness, are built on a rock that can never be moved, and have a fountain that is sufficient, and can never be exhausted. The covenant is ordered in all things and sure, and God has passed his word and oath, "That by two immutable things, in which it was impossible for God to lie, we might have strong consolation, who have fled for refuge to lay hold on the hope set before us." The infinite Jehovah is become their God, who can do every thing for them. He is their portion who has an infinite fulness of good in himself. "He is their shield and exceeding great reward." As great a good is made over to them as they can desire or conceive of; and is made as sure as they can desire: therefore they have reason to put their hearts at rest, and be at peace in their minds.
Besides, he has bequeathed peace to the souls of his people, as he has procured for them and made over to them the spirit of grace and true
holiness; which has a natural tendency to the peace and quietness of the soul It implies a discovery and relish of a suitable and sufficient good. It brings a person into a view of divine beauty, and to a relish of that good which is a man's proper happiness; and so it brings the soul to its true centre. The soul by his means is brought to rest, and ceases from restlessly inquiring, as others do, who will show us any good; and wandering to and fro, like lost sheep seeking rest, and finding none. The soul hath found him who is as the apple-tree among the trees of the wood, and sits down under his shadow with great delight, and his fruit is sweet unto his taste. Cant. 2:2. And thus that saying of Christ is fulfilled, John 4:14. "Whoever drinketh of the water that I shall give him, shall never thirst." And besides, true grace naturally tends to peace and quietness, as it settles things in the soul in their due order, sets reason on the throne, and subjects the senses and affections to its government, which before were uppermost. Grace tends to tranquillity, as it mortifies tumultuous desires and passions, subdues the eager and insatiable appetites of the sensual nature and greediness after the vanities of the world. It mortifies such principles as hatred, variance, emulation, wrath, envyings, and the like, which are a continual source of inward uneasiness and perturbation; and supplies those sweet, calming, and quieting principles of humility, meekness, resignation, patience, gentleness, forgiveness, and sweet reliance on God. It also tends to peace, as it fixes the aim of the soul to a certain end; so that the soul is no longer distracted and drawn by opposite ends to be sought, and opposite portions to be obtained, and many masters of contrary wills and commands to be served; but the heart is fixed in the choice of one certain, sufficient, and unfailing good: and the soul's aim at this, and hope of it, is like an anchor that keeps it stedfast, that it should no more be driven to and fro by every wind.
2. This peace which Christ has left as a legacy to his true followers, is his peace. It is the peace which himself enjoys. This is what I take to be principally intended in the expression. It is the peace that he enjoyed while on earth, in his state of humiliation. Though he was a man of sorrows, and acquainted with grief, and was every where
hated and persecuted by men and devils, and had no place of rest in this world; yet in God, his Father, he had peace. We read of his rejoicing in spirit, Luke 10:21. So Christ's true disciples, though in the world they have tribulation, yet in God have peace.
When Christ had finished his labours and sufferings, had risen from the dead, and ascended into heaven, he entered into his rest, a state of most blessed, perfect, and everlasting peace: delivered by his own sufferings from our imputed guilt, acquitted and justified of the Father on his resurrection. Having obtained a perfect victory over all his enemies, he was received of his Father into heaven, the rest which he had prepared for him, there to enjoy his heart's desire fully and perfectly to all eternity. And then were those words in the six first verses of the 21st Psalm, which have respect to Christ, fulfilled. This peace and rest of the Messiah is exceeding glorious. Isa. 11:10. "And his rest shall be glorious." This rest is what Christ has procured, not only for himself, but also his people, by his death; and he has bequeathed it to them, that they may enjoy it with him, imperfectly in this, and perfectly and eternally in another, world.
That peace, which has been described, and which believers enjoy, is a participation of the peace which their glorious Lord and Master himself enjoys, by virtue of the same blood by which Christ himself has entered into rest. It is in a participation of this same justification; for believers are justified with Christ. As he was justified when he rose from the dead, and as he was made free from our guilt, which he had as our surety, so believers are justified in him and through him; as being accepted of God in the same righteousness. It is in the favour of the same God and heavenly Father that they enjoy peace. "I ascend to my Father and your Father, to my God and your God." It is in a participation of the same Spirit; for believers have the Spirit of Christ. He had the Spirit given to him not by measure, and of his fulness do they all receive, and grace for grace. As the oil poured on the head of Aaron went down to the skirts of his garments, so the Spirit poured on Christ, the head, descends to all his members. It is
as partaking of the same grace of the Spirit that believers enjoy this peace; John 1:16.
It is as being united to Christ, and living by a participation of his life, as a branch lives by the life of the vine. It is as partaking of the same love of God; John 17:26. "That the love wherewith thou hast loved me may be in them."—It is as having a part with him in his victory over the same enemies: and also as having an interest in the same kind of eternal rest and peace. Eph. 2:5, 6." Even when we were dead in sins, hath quickened us together with Christ,—and hath raised us up together, and hath made us sit together in heavenly places."
III. This legacy of Christ to his true disciples is very different from all that the men of this world ever leave to their children when they die. The men of this world, many of them, when they come to die, have great estates to bequeath to their children, an abundance of the good things of this world, large tracts of ground, perhaps in a fruitful soil, covered with flocks and herds. They sometimes leave to their children stately mansions, and vast treasures of silver, gold, jewels, and precious things, fetched from both the Indies, and from every side of the globe. They leave them wherewith to live in much state and magnificence, and make a great show among men, to fare very sumptuously, and swim in worldly pleasures. Some have crowns, sceptres, and palaces, and great monarchies to leave to their heirs. But none of these things are to be compared to that blessed peace of Christ which he has bequeathed to his true followers. These things are such as God commonly in his providence gives his worst enemies, those whom he hates and despises most. But Christ's peace is a precious benefit, which he reserves for his peculiar favourites. These worldly things, even the best of them, that the men and princes of the world leave for their children, are things which God in his providence throws out to those whom he looks on as dogs; but Christ's peace is the bread of his children. All these earthly things are but empty shadows, which, however men set their hearts upon them, are not bread, and never can satisfy their souls; but this peace of Christ is a truly substantial satisfying food. Isa. 55:2. None of those things, if
men have them to the best advantage, and in ever so great abundance, can give true peace and rest to the soul, as is abundantly manifest not only in reason, but experience; it being found in all ages, that those who have the most of them, have commonly the least quietness of mind. It is true, there may be a kind of quietness, a false peace, in the enjoyment of worldly things; men may bless their souls, and think themselves the only happy persons, and despise others: may say to their souls, as the rich man did, Luke 12:19. "Soul, thou hast much goods laid up for many years, take thine ease, eat, drink, and be merry." But Christ's peace, which he gives to his true disciples, differs from this peace that men may have in the enjoyments of the world, in the following respects:
1. Christ's peace is a reasonable peace and rest of soul; it is what has its foundation in light and knowledge, in the proper exercises of reason, and a right view of things; whereas the peace of the world is founded in blindness and delusion. The peace that the people of Christ have, arises from their having their eyes open, and seeing things as they are. The more they consider, and the more they know of the truth and reality of things—the more they know what is true concerning themselves, the state and condition they are in; the more they know of God, and what manner of being he is; the more certain they are of another world and future judgment, and of the truth of God's threatenings and promises; the more their consciences are awakened and enlightened, and the brighter and the more searching the light—the more is their peace established. Whereas, on the contrary, the peace that the men of the world have in their worldly enjoyments can subsist no otherwise than by their being kept in ignorance. They must be blindfolded and deceived, otherwise they can have no peace: do but let light in upon their consciences, so that they may look about them and see what they are, and what circumstances they are in, and it will at once destroy all their quietness and comfort. Their peace can live no where but in the dark. Light turns their ease into torment. The more they know what is true concerning God and concerning themselves, the more they are sensible of the truth concerning those enjoyments which they