01.10. Meditation 10

MEDITATION 10.

"This is my comfort in my affliction" Psalms 119:50

"You have made known to me the path of life; you will fill me with joy in your presence, with eternal pleasures at your right hand!" Psalms 16:11 When viewed in reference to our everlasting prospects, these words may be regarded as descriptive of the perfection of that happiness which is in reserve for us in Heaven. To perfect happiness, two conditions are essential:

First, that in point of amount, it be adequate to satisfy our capacities and desires.

Secondly, that in point of duration, it be so permanent that at no future time it shall forsake us, and that our comfort, while it lasts, may not be diminished or disturbed by the fear of losing it. In the future happiness of believers, both of these conditions are secured; in its amount, it will be adequate to fill all our capacities of enjoyment, "You will fill me with joy in your presence." And in its duration, it will be permanent, "with eternal pleasures at your right hand!" The fullness of this happiness will consist in its satisfying the desires, and perfecting the capacities of our immortal nature. And if we would form a right estimate, either of its quality or its amount, we must take a comprehensive view of all the capacities with which that nature is endowed.

Man may be considered in several distinct aspects — as a SENTIENT, or an INTELLECTUAL, or a MORAL, or a SOCIAL, or an ACTIVE being. In each of these aspects, certain capacities belong to him — and it is on the filling and perfecting of all these capacities, that his highest happiness depends. It is not enough that one class or order of his capacities are satisfied, if the rest be neglected, or denied their proper gratification. For, although they may be considered distinctly, they do not exist separately — but in a state of combination, and from their combined perfection and satisfaction alone, can man enjoy all that such a creature is capable of.

It is not enough, whatever the sensualist may say, that our capacities of sensual pleasure be gratified, to the exclusion of the higher and nobler enjoyments that are peculiar to our rational and moral nature. Every object around us may be such as to minister delight to the eye and the ear — yet, in the reign of intellectual ignorance, or in the play of unhallowed passions — there may be a Hell within. Nor is it enough, whatever the stoic may say, that the mind should be well ordered, and the passions tamed — for, by the constitution of our nature, we are both sentient and social beings, and, as such, we depend for the perfection of our inner happiness on the circumstances of our external condition. Nor is it enough, whatever the philosopher may say, that the intellect be highly cultivated, and the mind stored with knowledge. This is good — but insufficient for our perfect happiness, unless, along with it, we have hearts filled with every moral feeling, society in harmony with our taste, and such external accommodations as may conduce to our comfort.

It is not in one of our capacities being filled, then — but in all of them being full, that our happiness consists. And what the Bible affirms, is that our condition in Heaven will be such as to secure the perfection of every faculty, and the satisfaction of every desire. The SENTIENT nature of man will then be perfected, and surrounded with circumstances fitted to minister to its enjoyment. Much of our happiness depends on the state of our sentient nature, and still more is derived through means of it, from the impressions made upon us by the scene in which we live. In its present state, our bodily frame is, in itself, imperfect. It is vitiated by disease, liable to frequent derangement, and easily overcome by fatigue. And he who sums up the emotions which may be traced, directly or indirectly, to the state of his material frame, will easily discover how very large a share both of his happiness and misery flows from this source alone. The difference between the enjoyment arising from a state of vigorous health, to which every, even the most ordinary element of nature, ministers gratification, and the misery arising from sickness or disease, which interrupts every mental exercise, and tinges every object with gloom — is so great, that for health, men would esteem it a cheap purchase to exchange all the business, and wealth, and honor of the world. But as great as is the difference between these two states of our sentient nature on earth, the difference will be still greater between even the most vigorous and healthy body here, and the state of our frame in Heaven. There, our sentient nature will be made perfect; freed from every tendency to disease or decay, and from every accidental evil. "It is sown in corruption — it is raised in incorruption; it is sown in dishonor — it is raised in glory; it is sown in weakness — it is raised in power; it is sown a natural body — it is raised a spiritual body." "They shall hunger no more, neither thirst anymore!" "There shall be no more pain, neither crying nor tears; but God shall wipe away all tears from their eyes!" In whatever scene a body so constituted might be placed, it would be incomparably more conducive to happiness, than the finest scene could be to a diseased or disordered frame. But, while happiness will spring from the healthy and perfect state of our sentient nature itself — we are taught in Scripture that the external scene, from which it will derive its impressions, will be adapted to its state, so as to minister to its enjoyment. We read, not only of a new body, "but of a new Heaven and a new earth," "where there shall be no more curse." The present world, as beautiful and varied as it is, is but an imperfect specimen of creation; for God cursed the ground for man’s sake, and the whole creation groans and travails under it. But if this world, so cursed, is yet so beautiful — then what must Heaven be, the immediate residence of God! No human eye has rested on such a scene; it has not entered into the heart of man to conceive what God has prepared for those who love him. In speaking of Heaven, the sacred writers seem, as it were, to labor for expressions, and by heaping together every figure descriptive of earthly grandeur or beauty, to convey to our minds some sense of its glory. The new Jerusalem is described as a city, "its foundation laid in precious stones, its walls of jasper, its gates of pearls, its streets of pure gold, like transparent glass." At another time it is spoken of as "a priceless inheritance — an inheritance that is kept in Heaven for you, pure and undefiled, beyond the reach of change and decay!" The scenery, the music, the living fountains of Heaven, are rather mentioned than described. But we may rest assured that it will furnish ample gratification to every capacity of our sentient nature, in so far as the capacities of that nature shall survive the death of our material frame. As an INTELLECTUAL being, man is capable of a still higher happiness. Knowledge, in all its various forms, is the object of his mind. And Truth, immortal, imperishable Truth, is the proper sustenance and solace of his mind. By this capacity, he is raised immeasurably above the rank of mere sentient beings, and takes his place among the intelligences of Heaven. But here on earth, this source of pure and lofty enjoyment is imperfect, partly by reason of the defectiveness of vision and the blindness of understanding which have followed as a consequence of sin. Partly, also, by reason of the prejudices preventing the full view and the free admission of truth, which spring from the disordered state of his passions, and the defective nature of his educational discipline. Partly, also, by reason of the necessary conditions of his present state, in which he must walk by faith and not by sight, and is prevented by the necessity of daily toil, and by the numerous calls of appetite or business, from improving to the uttermost even those means of knowledge which are within his reach. But in Heaven, all these defects and obstacles will be removed. His mind being then disengaged from the contact of a gross earthly body, and fitted with a new and spiritual one, will be aided by it, rather than, as now, hindered in the search of truth. His moral nature being restored to order by the eradication of every unholy passion, will leave his intellect to act in freedom and unfettered, while the subjects of thought will be presented in all their reality and vastness before him, and those things will then be disclosed which are now concealed.

God and his works, both in the wide domain of creation, and in the boundless course of providence, will furnish ample scope for his inquiries. New associates, with knowledge acquired in other ages, and perhaps in other worlds — will be found at once to stimulate his diligence, and to enrich him with information. And the human mind, thus situated, seems to have no limit to its advancement — but a prospect of endless progression in the acquirement of Truth. As a MORAL being, man is capable of intense misery, or of refined enjoyment — according to the nature of those feelings or passions which prevail in his bosom. Anger, wrath, malice, lust, envy, jealousy, revenge — these elements of unholy passion make the human heart an inward Hell, and deprive him of the power of enjoying either sensible or intellectual gratification, blasting prosperity, and making life itself a burden.

But, on the other hand, when the mind is filled with love — with love to God, with love to others — when the heart is pure, the will resigned, the temper meek — these are the elements of a happiness, which, as being interior to the mind itself, no outward happenstance can destroy — they are the springs of perennial peace. This moral happiness may, like the enjoyments formerly mentioned, be tasted on earth; but here, like them also, it is imperfect, even in the maturest believers. The remains of indwelling sin, the roots of bitterness, are still in the heart — and the graces of the Christian character, although implanted and watered by the Spirit, are weak and sickly. But in God’s presence, this joy will be full. No evil passion shall enter Heaven along with us. Into that high sanctuary, nothing shall enter that defiles, or works abomination. It is an asylum for pure and holy spirits — the spirits of just men made perfect. Not the prevailing power only — but the very presence of sin shall be abolished forever. That is a great change which takes place on earth when a sinner is converted unto God; when his eyes are first opened, and he is turned from darkness unto light, delivered from the bondage of corruption, and brought into the moral liberty with which Christ makes his people free. That is a great change — for the dominion of sin is then, for the first time, broken, and, from being the servant of Satan, the convert becomes the servant of God. By that change he is translated from a state of guilt and condemnation — into a state of grace. But another transition is necessary to perfect his blessedness — he must be translated from a state of grace into a state of glory. In the former, his sanctification is imperfect, his moral affections are as yet but feeble, frequently interrupted in their exercise, and their happy influence impaired by the remains of indwelling sin. The believer is engaged, while he lives here on earth, in a continual conflict with his own corruptions, and with the power of moral evil on every side of him. But that conflict ends with death — then the very being of sin in his soul will be destroyed, and, released from all the fetters by which he is now bound, and from all the obstacles by which his progress is now retarded — he enters on a career of uninterrupted and perfect holiness. "He shall be presented faultless and blameless before the presence of his God, with exceeding joy!" "Christ loved the Church, and gave himself for it, that he might sanctify and cleanse it, and present it to himself a glorious Church, without spot or wrinkle, or any such thing!" The completion of our sanctification, the absolute perfection of our moral nature in Heaven — will be, in itself, one of the chief sources of our happiness as well as a means of qualifying us for the enjoyment of all the other springs of comfort with which Heaven is filled.

There is a vast difference between the state of believers on earth — and their state in Heaven; between sanctification begun through grace — and sanctification perfected in glory.

Here on earth, holiness appears as in its first dawn, like the morning twilight gradually progressive, indeed, and the harbinger of "perfect day" — yet still dim and obscure, and frequently overspread with clouds. But in Heaven, it shall shine in meridian splendor — a sun without decline.

Here on earth, the power of indwelling sin, although broken, is not destroyed; the growth is checked — but the roots remain deep in the heart. But in Heaven, not only the reign of sin — but the presence of sin shall be abolished, and every lust shall not only be repressed — but eradicated forever!

Here on earth, from the constitution of human society, and the circumstances of human life — the believer is surrounded with temptation, and apt to be either terrified, or ridiculed, or seduced into sin. But in Heaven, no temptation shall be presented, but, on the contrary, every influence from without shall be favorable to the stability and progress of holiness.

Above all, here on earth, the believer, while he is in part transformed into the image of Christ, by the partial and obscure views which he is enabled to obtain of his glorious character — yet as he "sees only through a glass darkly," Christ’s image on his soul is imperfect, in proportion as his knowledge is defective. But in Heaven, "We shall see Him face to face," and "when Christ shall appear, we shall he like him, for we shall see him as he is."

It is one of the sublimest doctrines of Scripture, that men may become like to God himself, in point of character. And can we anticipate such a result, without seeing that it is the highest perfection of our moral nature, and a source of the most exalted satisfaction and happiness? "I shall be satisfied, when I awake in your likeness," says the Psalmist. Satisfied not until then, for our nature is not perfected, nor its high capacities filled, if we rest short of this. But then, satisfied to the full; for what higher attainment, or what nobler happiness, can any created being desire, than a character conformed to the character of God!

While these views of the character of the redeemed address a very solemn warning to those who are still disposed to cherish their evil passions — they are fitted to encourage and comfort the minds of believers, whose chief burden, while they remain on earth, is the power of indwelling sin. For it assures them, that each of them will then be perfect — perfect up to the full capacity of their moral nature. And how cheering is it to the man who is daily struggling against his corruptions — to know that his struggle will end in victory! How animating to him who is daily mourning over his backslidings — to know that he will soon be confirmed in a state of unchangeable integrity! And how consoling when he looks on his best righteousness here as "filthy rags" — to anticipate the time when he shall be arrayed "in white robes!" And it adds to his consolation, that all around him will be equally holy — that, amidst that innumerable multitude, not one envious, nor uncharitable, nor sensual, nor rebellious spirit, shall be found! Not one who will ridicule his principles, or seek to seduce him from his piety — but all shall be of one heart, and of one mind, and mutual helpers of each other’s holiness and joy. And how consoling, even now, to those who have lost near and dear friends, is the reflection, that if they were prepared for their departure — they are already placed beyond the reach of many evil influences to which they were here exposed, and admitted into a company of the holiest, and best, and happiest spirits in the universe! Had we been called to leave them behind us in this world, our anxiety must have been great as to the influence of that mixed society, and those evil examples to which they would be exposed after our departure. But there, they shall meet with no unkindness; no harsh word shall disturb their serenity; no deceitful friendship wound their feelings; no seductions sap their principles — but, being received and welcomed by "the just made perfect," they are safe up in Heaven.

And, finally, if we can discern in our own spirits any evidence of sanctification, let us cherish it as . . .
the first dawn of that holy light which shall issue in everlasting day;
the springing blade which shall blossom in Heaven;
the pledge of the perfection of our nature;
the first faint beginning of that character which shall be perfected on high.

Oh! with what reverence should a Christian regard his own soul, if it be now putting on the robe in which it shall appear before the throne, and how careful to guard that principle of grace within him, which is the germ of future glory! As a SOCIAL being, man is dependent on the society with which he mingles for a very large share of his personal happiness. By sympathy, he is so connected with others, that he must often weep when they weep, and rejoice when they rejoice. By this natural instinct, he shrinks from the contemplation of extreme suffering, and feels his happiness increased by the happiness of those around him. And, by his moral nature, the believer is disqualified from enjoying the company of the wicked, and yearns after the fellowship of those who have kindred principles and feelings with his own. This is the ground of that strong love which, notwithstanding their petty differences, exists between all the sincere disciples of Christ on earth. But here on earth, the enjoyment of Christian fellowship is marred by various causes, arising from the imperfection both of our present condition, and of our Christian graces. Partly by the diversities of opinion which flow from the limited range of our present vision, or the undue influence of prejudice. Partly by the difficulty of discovering the true followers of Christ in the midst of so many nominal or false professors, and the suspicion, or at least the caution, which frequent disappointment, in this respect, is fitted to inspire. Partly, also, by the obstacles which the necessary business of life, or the established distinctions between different classes of men, interpose to that free fellowship on which the enjoyment of society depends. And, most of all, by the weakness of love, both on our part, and on the part of others. But all these impediments to social happiness shall be removed in Heaven. There, our little prejudices, whether against people or parties, shall disappear. There, we shall be in no danger of misplacing our confidence, or of being deceived by hollow professors — but "we shall know, even as also we are known." There, if there is not a perfect equality in point of capacity or dignity, there will at least be no pride on the one hand, and no envy on the other. And there, above all, love — pure, generous, unselfish love — which is the cement of all happy society, shall burn in every bosom, and prompt every word and action.

Oh! blessed season, when the strifes of this lower world shall cease, and be forgotten — and when, superior to every prejudice and passion, we shall dwell as brethren together in perfect love and unity!

And, consider how perfect that society will be, in which no ungodly, or ungrateful, or treacherous person shall be found — but in which we shall hold converse with all the wisest and holiest men who ever existed on the earth — with the patriarchs, and prophets, and saints of old — with the apostles, and confessors, and martyrs of our faith — with the reformers, and witnesses for God’s truth, in all nations and ages — with every man that ever loved Christ, throughout the whole world.

Other orders of intelligent beings will also be there — angels, archangels, seraphim and cherubim — ministering spirits, who, while we sojourned on earth, watched over us as the heirs of salvation, rejoicing with joy in the presence of God at our conversion. How shall they rejoice with us, on our introduction into glory!

Such society, so free from every intermixture of base alloy, and so replete with the means of highest instruction, and with the spirit of loftiest principle — shall surely constitute one of the sweetest springs of happiness in Heaven! In reference to the society of Heaven, it is well worthy of being considered, that in it will be found the greatest, the wisest, and the holiest, from every nation and of every age. It is one of the chief glories of Heaven, indeed, that it is not confined to the great or the learned of this world — but neither is it exclusive of them. While every humble and simple-hearted Christian will be admitted, however limited may be his attainments, and however undistinguished his name; and while, unquestionably, the grand distinction of their character is that which is common to them all — namely, their resemblance to God in the moral dispositions and affections of their hearts — yet it is surely an interesting feature in our future prospects, that in Heaven we shall meet with those great, and wise, and holy men, whose names are recorded in sacred history, and whose example has been thought worthy of being held up for our encouragement and imitation in the house of our pilgrimage.

It is specially mentioned by our Lord himself, that when Lazarus died he was carried by angels into the presence of Abraham, the father of the faithful. And what Christian does not feel his spirit elevated and cheered by the prospect of meeting, not only the venerable patriarchs and prophets of the Jewish Church — but the apostles and first disciples, the confessors and martyrs, who in every age have witnessed a good confession, and in every land bequeathed their heroic example as a legacy to the Church of Christ?

Heaven is the asylum, the home of all these mighty and noble spirits. They appeared at intervals, and were often widely separated on earth — but they are now met in that holy place, to which, however unworthy, we also are invited to aspire. But not less interesting is the prospect of finding among the society of Heaven, the pious relatives and friends whom we have lost on earth. That is indeed a transcendent vision, which paints the saved on earth, as perfected in Heaven — and yet not more transcendent than true. For the apostle, designing to comfort the brethren respecting those who are asleep, points to their meeting again and spending an eternity together in Heaven, as a reason why believers should not sorrow for the dead as those who have no hope. "For the Lord himself will come down from heaven, with a loud command, with the voice of the archangel and with the trumpet call of God, and the dead in Christ will rise first. After that, we who are still alive and are left will be caught up together with them in the clouds to meet the Lord in the air. And so we will be with the Lord forever. Therefore encourage each other with these words!" 1 Thessalonians 4:16-18 As death does not destroy — but is rather the occasion of perfecting, the essential faculties of human nature; and as, among other faculties, we learn from various intimations of Scripture that memory will be preserved — we cannot doubt that friends will remember and recognize each other in Heaven. And, oh! what joyful congratulations must then be interchanged between parents and children, brothers and sisters, friend and friend — who have mutually prayed for each other on earth, and often feared for each other’s welfare — when, victorious over every enemy, and having surmounted every difficulty or danger, they shall meet around the throne in Heaven! Here, what deeper emotion can swell the heart of a Christian parent, than that which arises from the first, though faint, dawnings of grace in the bosom of a beloved child? But as deep as is the joy of such a parent — he is depressed by the thought that the heart of his child is deceitful, that he is surrounded with snares, that soon he may he left alone in the world, without the benefit of parental care or counsel; and that, like too many others, he may make shipwreck of faith and a good conscience, and in belie the promise of his earlier years. But if the dawn of grace creates joy — then what must be the joy of meeting that child in glory; especially when it is considered that, henceforth, no temptation shall assail, and no enemy disturb his principles or his happiness forever! If, on earth, a parent welcomes his child on his return from a long and perilous voyage, with feelings too big for human utterance — then what shall be the joy of that welcome with which he shall be greeted on his arrival in Heaven, by those friends who are there before him, and who had often fasted, and wept, and prayed — even while they could as yet scarcely venture to hope, for his salvation!

But, besides the multitude of human spirits with whom the redeemed shall enjoy happy and congenial fellowship, their society embraces several other orders of intelligent and holy beings, who shall there mingle with them, and enhance their happiness. We find in the context that the angels and seraphim are engaged in the same act of religious worship with the redeemed from the earth. When the redeemed sing the song of God and of the Lamb, saying, "You are worthy to take the book, and to open the seals thereof; for you were slain, and have redeemed us to God by your blood," the apostle adds, "And I beheld, and I heard the voice of many angels round about the throne; and the number of them was ten thousand times ten thousand, and thousands of thousands; saying with a loud voice, Worthy is the Lamb who was slain to receive power, and riches, and wisdom, and honor, and glory." And as they are represented as engaging in the same services in Heaven, so we have reason to believe that the redeemed, while they were on the earth, were the objects of their interest and care. It is emphatically declared by our Lord himself, that "there is joy in Heaven among the angels of God over one sinner that repents;" that "the angels desired to look" into the mystery of man’s redemption, and were employed, in various ways, in the course of its application, as "ministering spirits sent forth to minister to those who should be heirs of salvation." Did they rejoice over one sinner when he was converted — and with what joyful welcome, then, will they receive him when he arrives in Heaven! Did they minister to him on earth as an heir — and will they stand aloof from him when he enters on the possession of his inheritance? It cannot be! And what gives a peculiar value to their society, is, that they have been for ages, and perhaps in very different parts of the universe, gathering knowledge of God and of his works, to which, on earth, the redeemed had no means of access — but which shall be imparted to them in Heaven. And how much their higher knowledge must add to the information of men, cannot require to be proved.

Here, then, is a glorious prospect opened up for us, a prospect into the invisible world — a world peopled with pure and happy spirits ready to receive and welcome us into their blessed society. Yes, we are called to come "unto Mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly of the church of the first-born, which are written in Heaven, to the spirits of just men made perfect, to Jesus the Mediator of the New Covenant, and to God the Judge of all." How should such a prospect raise us above the sordid cares, and base ambitions, and degrading fellowships of the present world! Let us feel ourselves to be citizens of a nobler state, members of a purer society, and heirs of a better inheritance hereafter! And if at times we are despised — if our names are unknown, or known only to be ridiculed by men — if we are poor and insignificant in comparison with many around us — let the prospect of our admission into the society of Heaven, inspire us with a just sense of our dignity as immortal beings, and preserve us both from abject thoughts, and from degrading subserviency.

Man is an ACTIVE being — and some suitable employment for his active powers seems to be essential to his perfect happiness. This will be supplied by the services of Heaven. We find from Scripture, that in such services the angels themselves are employed — sometimes around the throne on high, an example of which we have in the account given of their worship and adoration; sometimes on missions to distant parts of God’s dominions, an example of which we have in their ministering to believers on earth. It is presumable that men, being qualified for similar services, will be similarly engaged, as without such employment, some faculties of their nature would be unoccupied, some graces of their character unexercised, and some of their capacities of enjoyment unfilled. But then, there will be a vast difference between the nature of their employments on earth and in Heaven. On earth, their faculties are, in a great measure, engrossed with such labors as are necessary for the mere support of physical life; and although, even in a state of innocence, man was placed in the garden to dress it and to keep it, the extreme amount of labor which is now imposed on us for this end, is the effect of that curse which was denounced against sin, "cursed is the ground for your sake; in sorrow shall you eat of it all the days of your life." But for this curse, a much smaller amount of labor might have sufficed for the mere support of life, and our faculties might have been left free to engage in higher pursuits.

It is true, that this curse was wisely and mercifully imposed — and is wisely and mercifully converted into a means of preventing the much greater evils which must have ensued, had man, fallen and wicked, been under no necessity to labor, or had he been even comparatively idle. For, with disordered passions, such relaxation might have accelerated the growth of depravity, which is checked by the hard necessities of our present state. But in Heaven the reason of the curse being removed, the curse itself shall be withdrawn, "there shall be," says the apostle, "no more curse." It follows, there shall no longer he the same necessity for hard and unintermitted labor, with the view of procuring the mere necessities of life. And thus the faculties of man, disengaged from inferior pursuits, shall be left free for higher and more suitable employments — for the acquisition of knowledge, for the study of God’s works and ways, and for such services as God may be pleased to require at his hands. What these services will be, we cannot at present determine. But we may rest assured that they will be suitable to the dignity and greatness of the immortal mind, and will mainly consist in acts of homage to God, and beneficence to one another. The redeemed shall "serve him day and night in his temple." In one sense, indeed, it is said that there is "no temple in Heaven," because, in so far as they were of the nature of means, the gifts and services of the church on earth are superseded and set aside, when the grand end is attained in Heaven. Hence, the apostle declares, that "prophecies shall fail, and tongues shall cease," there being no farther occasion for such means, when they have accomplished the object for which they were designed. And knowledge also, such knowledge as we have on earth, shall vanish away in the perfect vision of God. But religion is not only a means — it is, in itself, an end — the chief end, the very perfection of our nature. And religion being not a passive but an active principle, must needs have its appropriate exercises and expressions forever. If penitential confession shall no longer be made — it shall only be superseded by songs of praise. If the ordinance of preaching, and the use of the sacrament shall be abolished — it is only because no one shall need to teach another, saying, "Know the Lord, for all shall know him, from the least even unto the greatest." The exercises which are appropriate to religion as a means of preparation for Heaven, shall cease — but the services which are essential to religion as a living and everlasting attribute of human nature, shall continue forever.

Heaven, then, will perfect all the faculties and fill all the capacities of the human soul. And whether we view him as a sentient, or an intellectual, or a moral, or a social, or an active being — man will find, that "in God’s presence there is fullness of joy."

It must never be forgotten, however, that, perfect as the constitution of our nature, and ample as the external means of its gratification shall then be — our chief happiness must be derived from God himself. No other object can fully satisfy his people even in Heaven.

He is their portion, and it is in the enjoyment of God as their chief good, aided, as that enjoyment will then be, by full manifestation on his part, and free communion on theirs — that their everlasting blessedness shall mainly consist. He is the object of their supreme love; and as they perceive more and more of the excellence of the divine character — they will love and delight in it the more. And thus shall they reach the chief end of their being, the very highest perfection of their nature, which consists in "glorifying God and enjoying him forever!" For this end they shall he placed in the most favorable position, "they shall stand before the throne of God" — in "his presence" — at his "right hand." At present, clouds and darkness are round about the throne — we walk by faith, not by sight. But then, we shall behold what has heretofore been disclosed only in rare and imperfect visions to some of his inspired ministers.

What Micaiah beheld, when he said, "I saw the Lord sitting upon his throne, and all the hosts of Heaven standing on his right hand and on his left" — and what Ezekiel beheld, when he said, "I saw the Lord seated on a throne, high and exalted, and the train of his robe filled the temple. Above him were seraphs, each with six wings: With two wings they covered their faces, with two they covered their feet, and with two they were flying. And they were calling to one another: Holy, holy, holy is the LORD Almighty; the whole earth is full of his glory!" — and what Daniel beheld, when he said, "In my vision at night I looked, and there before me was one like a son of man, coming with the clouds of Heaven. He approached the Ancient of Days and was led into his presence. He was given authority, glory and sovereign power; all peoples, nations and men of every language worshiped him. His dominion is an everlasting dominion that will not pass away, and his kingdom is one that will never be destroyed" — and what John beheld in Patmos, when he said, "I was in the Spirit; and, behold, a throne was set in Heaven, and one sat on the throne." "And the one who sat there had the appearance of jasper and carnelian. A rainbow, resembling an emerald, encircled the throne;" — all this, which heretofore has been but darkly disclosed in visions, and much more, even "the unutterable things" of which the apostle speaks, shall be laid open — to every one of God’s people in Heaven.

We cannot form an adequate conception of that beatific vision, nor of the manner in which God’s glory shall then be displayed. But Heaven is everywhere in Scripture represented as, in a peculiar sense, the place of Jehovah’s residence. And, in comparison with the view of the divine glory which they shall enjoy in his immediate presence, the apostle declares that, on earth, believers see only through a glass darkly — but then they shall see face to face, and know, even as also they are known. In that sanctuary of the universe — God’s glory will be visible as was the Shekinah in the temple of old.

There is reason to believe that, in more than one of the visions already referred to, it was the mediatorial throne which the prophets saw, and Christ who appeared on it. Heaven is the place of his residence, and there "every eye shall see him!" And who that loves the Redeemer can contemplate the prospect of being admitted into his immediate presence, without the deepest emotions of holy joy! Do we think that those were highly privileged who accompanied with him on earth — who looked on his benignant countenance — who listened to his gracious words? And shall we not look forward with exultation to the prospect of spending an eternity in his presence! "The Lamb which sits on the throne shall feed them, and lead them unto living fountains of water!" Do we, in a foreign land, dwell with melancholy fondness on the recollection of a beloved friend at home; and, as the time of our necessary absence draws near its close — do we, with exulting hope, look forward to the prospect of meeting him, and think little of the danger of the voyage which shall bring us near to him? And why should we not, in this foreign land, remember our home in Heaven, and our friend and benefactor there, and surmount the fear of that passage through the swellings of Jordan, which will bring us into his immediate presence, and leave us with him forever? On earth our hopes may be disappointed — our friend may be changed — or, before we arrive, disease and death may have done their work, and where we hoped for a cheerful welcome, we may find his house desolate and deserted. Or, even should we find our friend — yet, the first happy meeting past, our joy is chastened by the thought that it cannot last — we may perceive the symptoms of growing decay, the omens of speedy death. But Christ cannot change — his affection for us can suffer no diminution — and once admitted into his presence, we "shall forever be with the Lord." But full as this joy may be, and adequate, while it lasts, to satisfy every capacity of our nature — its worth would be materially diminished were it transient or fleeting, for then the prospect of losing it would be fraught with a regret proportioned to the value which we set upon the possession of it. Were the spirits of just men made perfect ever so happy — yet the thought that such happiness might pass away, would of itself, sadden them. There is no room, however, for such sad forebodings in Heaven. There, happiness is not less permanent than complete, "these pleasures are for evermore." This is a grand characteristic of heaven — it is a constant, unchangeable, everlasting state! On earth, riches may take to themselves wings and flee away, and the possessor may be left in the desolation of poverty. Fame may be blasted by our own indiscretion, or by the malice of others, and leave us to dishonor and shame. Friendship may be broken up by internal divisions, or by successive bereavements, and leave us in the world friendless and alone. Our beloved occupations may fail us, or we may become unfit for them. And, even were health, and fortune, and fame, and business, as every day’s experience shows them to be transient — yet we have the absolute and unerring assurance, that they must terminate at death. But eternity is an attribute of Heaven. There, life will be everlasting, and everything that renders a life in Heaven desirable, will be everlasting too. Our rational nature will never decay — nor our intellectual vision grow dim — nor our moral nature become disordered — nor our society be reduced by disease or death — nor our employments come to an end. Eternity is inscribed on them all! And who can conceive the magnitude of eternity! Had we lived from the creation downwards to the present time, or had we an assurance that, from this hour, we should continue to live onward until the earth should be no more — these large intervals of time would seem to afford scope for much experience and enjoyment. But what are these, or any other measures of time — when compared to eternity! The vast idea is too great for our limited comprehensions, while we are so constituted, that we cannot comprehend the idea of infinity, whether in regard to space or time. We can only apprehend it faintly, by means of inadequate comparisons. Who can think of a million of years, or a million of centuries, without awe? But, after a million of years, or a million of centuries, shall have passed away — eternity will be still before us! Oh! how sublime, when our prospect is an eternity in Heaven — how unspeakably dreadful, if our prospect be an eternity in Hell!

Let us, as the disciples of Christ, think much on our everlasting hopes, and never forget, amidst the cares, and distresses, and drudgery of the world — that we have immortal spirits within us, and a glorious inheritance before us. This will animate us to persevere in the Christian course, unseduced by the temptations, and undeterred by the ridicule of the world. It will give to the poor man an ennobling estimate of himself, such as may preserve him from debasing habits, or a servile spirit, and will cheer the toils and troubles of life, with a consolation which the worldling never knew. The exceeding glory of this prospect, indeed, is apt to stagger the faith of many who, feeling their own insignificance, and deploring their own vileness, can hardly believe that such a destiny awaits them. But is the predicted glory more wonderful than what God has already wrought? Is it more wonderful that we should be exalted to Heaven — than that the Son of God should have descended from it? His humiliation being the groundwork, can we wonder at the glorious superstructure which shall be reared upon it? Nay, is not some such glorious result necessary to render that complete and credible, which has already been done? For what worthy end was the sacrifice of Christ offered, unless some grand result of that sacrifice remains yet to be revealed? Heaven is but a suitable sequel to the scheme of redemption! — a scene of glory bearing a due proportion to the work of Gethsemane and Calvary! — an end that shall at once explain and justify the marvelous means by which it was accomplished! Does such a glorious place exist anywhere in the universe of God! Are we called to aspire after it — and is it possible for us to reach it? Nay, is it an inheritance already secured for us — and our great forerunner gone to take possession in our name, and to prepare it for our reception! Then, why should we be cast down or dismayed? Are the trials of life, or the terrors of death, to be compared with the exceeding weight of glory which is about to be revealed? Shall we sink or falter by the way, when we know that we are journeying to a land of everlasting rest, and shall soon reach our eternal home? Shall the dark valley of death affright us, when we see beyond it the fields of immortality smiling in the verdure of eternal spring? Destined as we are for Heaven, shall we grieve or murmur that the earth is not found to be a suitable resting-place for immortal beings, and that God checks every tendency to rest here, by sharp afflictions and severe disappointment? God forbid!

Heaven seen even in the distance, should allure us onwards — and its glorious light should cast a cheering ray over the darkest passages of life. Nay, not only should the hope of Heaven prevent us from complaining of the afflictions of life — but the thought that these afflictions are even now preparing us for that blessed state; that they are ordained as necessary and useful means of discipline to promote our progress towards it; that they are the furnace by which the dross is to be purged away, and the pure ore fitted for the Master’s use in the upper sanctuary — should reconcile us to humble submission, should make us grateful, that such discipline being needful, it has not been withheld. This should lead us to pray earnestly that it may be so blessed for our use, as that we shall in due time be presented faultless and blameless before the presence of God’s glory, with exceeding joy.

It concerns the Christian while he sojourns in the valley of tears, to be much engaged in meditating on the prospect of a blessed immortality — since this subject, when suitably improved, may conduce both to the stability of his principles, and the settlement of his peace. The hope of Heaven is, either directly or indirectly, the source of all the happiness which the believer enjoys; for, says the apostle, "If in this life only we had hope in Christ, we were, of all men, most miserable!" The hope of Heaven is his best support under sorrow, for never does sorrow appear more light than when viewed in connection with "an eternal weight of glory!" The hope of Heaven is the grand motive to a persevering warfare against sin, and a diligent pursuit after holiness, for, "if the dead rise not" — then why should he not follow the example of those who say, "let us eat and drink, for tomorrow we die!" The hope of Heaven is the source of abundant fruitfulness, for "then is he steadfast and immovable, always abounding in the work of the Lord — when he knows that his labor shall not be in vain in the Lord."

Heaven is the perfect state of the Christian, both in respect of character and happiness. Heaven is the consummation of all his toils — the finished model of that excellence, after which, amidst all the darkness which now obscures his vision, and the temptations which try his virtue, and the sorrows which chequer his course on earth — he still aspires. And surely it is well that he who has begun the race — should keep his eye fixed on the goal; that he who has begun the combat — should encourage himself by the glory of the coming triumph; and that he who, in the midst of sin, has formed the lofty conception, and cherished the pure love of virtue — should behold that virtue victorious, and frequently turn his thoughts to Heaven, where, whatever is pure, or peaceable, or lovely, is embodied in the grand result of his present labors, and where the highest perfection of holiness is combined with the noblest kind, the largest measure, and the most enduring certainty of blessedness!

He who, amidst the imperfections of humanity, aims at perfecting his rational and immortal nature, and seeks to find, in the elevation of his moral sentiments, a source of pure and lasting enjoyment — may well be encouraged by the thought, that others, equally guilty and helpless, have succeeded in the same noble enterprise before him. And he who, in prosecuting this grand design, is apt to be discouraged by finding himself in a small minority on earth, may well draw encouragement from the multitude, which no man can number, who are around the throne of God. Already have they weathered the storm and reached their destination — and, oh! it is cheering, when we are struggling with the storms and billows of this mortal life, to think, that whatever troubles may arise to distress the faithful, and to endanger the Church on earth — already the greater portion of the Church is safe up in Heaven; and that soon, very soon, if we persevere, we shall be added to their number, and welcomed as their "fellow sufferers and fellow conquerors on high!"