III.
OUR DEVOTIONAL LIFE.
Our joy in heaven will, above all, be derived from the perfection of our moral being. We shall be "without fault before the throne of God." "He shall present us to Himself without spot, or blemish, or wrinkle, or any such thing."
Truly and beautifully has Sir Thomas Browne said,—"There is no felicity in what the world adores: that wherein God himself is happy, the holy angels are happy, and in whose defect the devils are unhappy—that dare I call happiness; whatsoever else the world terms happiness, is to me an apparition or neat delusion, wherein there is no more of happiness than the name." Following out this thought, let us reverently inquire in what chiefly consists the joy of God, or what especially constitutes His glory. Now, He is glorious in that creative mind by which things are made so wisely with reference to the end which each has to serve; and made so beautiful and grand in their sculptured forms and harmonious colours. He surveys all His works, and rejoices in them as "very good." He is glorious also in that miracle of a wondrous providence by which without a miracle the wants of all the endless worlds of His creatures are supplied; and by which responsible persons also are created and trained to glorify and enjoy Himself for ever. But while perfection beams in every feature of the Divine mind, His glory, His joy, is in His character. Not His power, but the character which wields the power; not His wisdom, but that which His character accomplishes by it; not His majestic sovereignty, but that majestic character which stamps His reign as one of right and therefore of might, commanding, irresistible. This is the glory which He made to pass before the eyes of Moses when upon the mount; which shone in the face of Jesus Christ the Holy One of God; and which fills the souls of the rapt seraphim when they cry, "Holy, holy, holy, is the Lord God of hosts: the whole earth is full of His glory!" Thus God is happy and most blessed because He is "glorious in holiness," or, in one word, because "His name is Love."
And in what, moreover, does the happiness of the angels consist, but in sharing this life of God? These bright ones, indeed, experience joy in contemplating His works of creation and redemption, and have been glad in acquiring truth throughout many ages; but the atmosphere which they breathe, the light in which they dwell, is love. They are happy not merely in what they hear, or see, or know of the things of God, but chiefly in what they are towards God himself. They know Him, and this is life eternal.
And, finally, it is in the defect of this in which devils are unhappy. For Satan, as he "goes to and fro in the earth, and in walking up and down in it," may hear those sounds of loveliness which delight our ears, but they are no music to his jarring and discordant spirit; and he may behold those sights of loveliness which delight our eye, but he does so as the prowling lion who perceives no grandeur in the glorious mountains which echo to his savage roar. Nor does the exercise of his subtle intellect afford him joy, because it is not in harmony with truth, nor with the God of truth; but is as a "wandering star, to which is reserved the blackness of darkness for ever." And therefore, though he is a king, he is king of darkness, and carries hell in his own bosom, whether he moves among the beauteous bowers of Eden, or dwells for days upon earth, in the wilderness, in the holy temple, or on the high mountain, with even God manifest in the flesh beside him. He has no holiness, no love, and therefore no peace or joy.
And thus does our joy depend on our fellowship with God in character. Other things may be, this must be, if we are to be happy. Other things are required to give our joy fulness; this is essential to give it existence. For the body may be deprived of all pleasurable sensation, and the intellect unable to grapple with the simplest problem, "in the day when the keepers of the house tremble, and those that look out at the windows are darkened, and the daughters of music are brought low,"—yet the light of joy may still shine in the soul, so long as the mind can discern that "God is," and the heart feel that "God is love." Not, therefore, in the gratification of his sentient tastes; nor in the certainties of pure intellect; nor in science, which "can put forth its hand and feel from star to star;" nor even in the exercise of that genius—so like His own creative power!—whose contrivances change the aspect of the world, and whose glorious flights can speed to airy regions "which no fowl knoweth nor the vulture's eye hath seen:" not in those outer courts of God's great temple has the Father willed that His immortal children shall find their true life, but in the holy of holies only of His own immediate presence, and in the possession of the spirit of life and of love which is in His first-born Son, Jesus Christ our Lord. And this was the glory and joy which Jesus himself manifested on earth, when "He had no place to lay his head;" and was "despised and rejected of men;" and His "countenance was marred like no man's;" when He carried His cross; and revealed to us that true life which He died to obtain, and rose from the dead to impart to us by His Spirit. He did not come to teach us to become artists, orators, or men of mere intellectual cultivation, capable of creating a hero-worship. The race who built Nineveh and Thebes, or produced the artists, orators, poets, historians, or the world—conquerors of Greece and Rome, needed no such teaching as this. But He came to reveal to men—who, whatever else they knew, did not know their Maker, but "changed the truth of God into a lie"—that eternal life of love which was with the Father, so that in its possession they might have fellowship with the Father, with the Son, and with one another, and in this way only have His own joy fulfilled in themselves. He taught us to follow Him, "with all lowliness and meekness," and thus "to walk worthy of God who hath called us to His kingdom and glory!"
I have dwelt, perhaps, at unnecessary length upon this part of my subject, yet I am anxious to quicken in you the conviction of what you cannot doubt, that our moral nature can be satisfied only with God's likeness. So is it now; so will it be for ever. The sweet peace which the believer enjoys in God here; the elevating delight he experiences from contemplating His character, and saying, "My Father, let Thy name be hallowed! let Thy kingdom come! let Thy will be done!"—his joy in the possession of the graces of the Christian life, are not foretastes only, but earnests also, and pledges of the coming fulness, the first-fruits of the approaching harvest. "We shall be like Him!" Oh blessed consummation, before which everything else vanishes in comparison! Our souls cleansed from every stain of guilt, and made white in the blood of the Lamb; and washed, too, from all the pollution of sin with the waters of regeneration and the renewing of the Holy Ghost, shall be "faultless," "not having spot, or wrinkle, or any such thing." The pure and holy God resting on us as His own work through His Son and Spirit, shall rejoice in that work as perfect; and every redeemed soul will be as a mirror in whose transparent depths the Divine glory is seen reflected. Oh comforting and exalting thought! that the weakest and most imperfect, yet true child of God, who possessed any real faith or real love, is thus at last "glorified together with Christ"—their confessions of sin for ever over; their sense of their own emptiness lost in a sense of Christ's fulness; their ardent longings for unsullied holiness gratified as no faith or foretaste here realised, even feebly, in their hours of most pious fervour! Should it not delight us to think of even one whom we have known and loved really possessing such joy as this; and ought we not to give united thanks to God for their happiness with God, even while we sorrow for their loss to ourselves during our earthly pilgrimage?