IV.
OUR SOCIAL LIFE.
Man is a social as well as a sentient, intellectual, and moral being; and as such he will have joy in the presence of God in heaven. We are made for brotherhood. It was in reference to this original craving of the heart for society that God said of man when he came perfect from His hands, "It is not good for him to be alone." The fact of solitariness is, indeed, unknown in God's intelligent and moral universe. With reverence, I remark, that God has existed as Father, Son, and Spirit, three Persons in the unity of the Godhead. We cannot, indeed, conceive of God, whose name is love, existing from eternity without a person like Himself as an object of His love. Certain it is, however, that for the creature to have joy in himself alone, is impossible. Isolation would, in time, produce insanity. The heart will lavish its affection upon the lowest forms of animal creation, or upon ideal beings, rather than feed upon itself. But there can be no solitude to him who knows there is a God, nor who possesses any religion; for religion is love to God. And even where the society of men is shunned, and solitude fled to by the weary, this is often, after all, but an unconscious protest in favour of brotherhood; the bitterness of one who, having sought it from men in vain, feels as if robbed of his brother's affections, which he had a right to possess as a portion of his inheritance.
But while God has planted in every breast this passion for congenial society, and has supplied to so great an extent its want by the family institution into which we are born in our early years, and by the "troops of friends" who accompany us during our pilgrimage, and by the fellowship of the Christian Church, in proportion as that fellowship is not a mere name, but expresses the intention of Christ in gathering His people into a society,—there are, nevertheless, innumerable drawbacks here to anything like its full gratification. Take away the time consumed in the necessary and often absorbing labour of life, and during the unavoidable separations and partings from those we know and love, how little is left for the cultivation here of the truest friendships. We are, moreover, severed as yet by death from all congenial minds among past generations, and from those who are yet to come. Of the many now alive whose hearts would beat to ours, could we only meet and know them, how few can stand together on the small space allotted to us on the earth's surface. Then, again, of those whom we know best and love best on earth, and who know and love us best too, oh, what mutual ignorance must necessarily exist of innumerable thoughts and feelings lying deep clown in our inner man, half hidden, half revealed, even to ourselves, but altogether incommunicable and unutterable by word or sign to others! We may at times be conscious that we stand with them on the same lofty summit, and gaze on the same prospect, but the atmosphere is too rare to permit of any heard communication between us. And thus in no case can there be, not the meeting, but that blending of soul with soul by which one being, without losing his individuality, seems completed in the being of another. Add to all this the granite walls that rise up between us during our wanderings in this desert—the differences, not only from intellect, pursuits, rank, education, but also from character, and those sins and infirmities of which all more or less partake, such as pride, vanity, prejudice, envy,—one and all making sad drawbacks from the fulness of joy which we are capable of deriving even now from intelligent and holy society. We are made to realise this fact in reading the history of the holiest society that ever was on earth, that of Jesus Christ and His apostles. Only three years together, often separated during this brief period by dark nights, stormy seas, long journeys, and the sin and ignorance OR their part which made Him exclaim, "Nevertheless I am not alone, for the Father is with me," intimating that, without this Divine sympathy, He was indeed alone in His joys and in His sorrows amidst His brethren. After His departure, how soon were the apostles scattered, and how seldom did they meet! For years Paul was not acquainted with any of them, and possibly never met them all, while he was quite unknown by face to many of those Christian churches who read his letters, and revered his name. The apostle John complains that he could not communicate to his friends the many things he had to say by pen and ink, and longs for personal intercourse. "I trust," he says, "to come unto you and speak face to face, that our joy might be full." Ah, there is no tabernacling here with Jesus, nor yet with Moses or Elias! But such a dispensation is no doubt wise. It marks the condition of those who have no continuing city here, but who look for one to come. It also greatly helps to weaken, on the one hand, our tendency to idolise the creature, and to strengthen, on the other, our faith in God, who abideth for ever, and thus to unite us to one another, both now and in the end, more truly than we ourselves as yet understand. But, nevertheless, the joy from Christian intercourse experienced here is among the most precious gifts of God, and its value is enhanced by the prophecy which it contains of the glorious future. Union is the gospel watchword; it is the grand result of redemption; for holy union is holy love, the drawing of heart to heart, because all are drawn by one Spirit, through one Saviour, to one God, a union which is to be perfectly realised in our future social state, when we shall be fellow-citizens with the saints in the heavenly Jerusalem.
Now, consider what ample resources heaven affords for the cultivation of the social affections among those of the highest intellect, taste, and moral worth in God's universe, "But ye are come unto Mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and church of the first-born, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, and to Jesus the mediator of the new covenant." Here we have summed up the society in our future home.
We shall there enjoy the society of the angels. We know about those holy beings, but we do not know themselves as yet. But how often does it happen to us in regard to our earthly friends, that those who are unknown to us in our early years even by name, become in our latter years indissolubly bound up with our history and our joy? And thus the angels, whom on earth we have never seen, will, nevertheless, when the manhood of our being is reached, become our intimate friends and dear companions for ever. Let us not forget, however, that the angels know each saint on earth more intimately than the saints themselves are known by their nearest friends. "For are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?" But this fact suggests another analogy between our social relationships with men and angels,—viz., that as earthly friends who have been acquainted with ourselves and our family history during the forgotten days of infancy, are met by us, in after-years, not as strangers, but with feelings of sympathy and intimacy akin to those awakened by old kindred; even so will the saint, on reaching heaven, find God's angels to be, not strangers, but old friends who have known all about him from the day of his birth until the hour of his death. It is true that these high and holy ones belong to a different order of beings from ourselves, and this, we might be disposed to think, must prevent the possibility of their sympathising with us. But let us remember, that while in material forms there is no one common abiding type, by which, for example, the vegetable, beast, bird, or fish are formed; yet that it is quite otherwise with intellectual and moral beings, who are all necessarily made like God, and therefore like one another. And, finally, though we might conjecture that beings possessed of such vast stores of knowledge, the accumulated wealth of ages, and of such high and glorious intellects, would necessarily repel our approaches by the awe they would inspire in a child of earth when with all his ignorance he enters heaven, yet let our confidence be restored by remembering the fact, that in them, as in the great Jehovah, all majesty and wisdom become attractive when combined with, and directed by love. The love which enables us to cling to the Almighty and love Him as a Father, will enable us to meet the angels in peace, and to love them as brethren. And thus I am persuaded that a saint on earth, compassed about as he is with his many infirmities, would even now feel more "at home," so to speak, with angels, because of their perfect sympathising love, than with most of his fellow-men, because of their remaining pride and selfishness.
But "just men made perfect" also form apart of the society above. Their number is daily increasing. Day by day unbroken columns are passing through the golden gates of the city, and God's elect are gathering from the four winds of heaven. There are no dead saints; all are alive unto God, and "we live together with them."
But I further remark in reference to all this glorious society, that there shall be perfect union among its members. That union will not be one of sameness; for there can be no sameness either in the past history, or in the intellectual capacity of any of its members. How vast must be the difference for ever between the history of Gabriel, the thief on the cross, the apostle Paul, and the child who died on its first birthday! There is, moreover, every reason to believe that each person must retain his own individual features of mind and peculiarities of character, there as well as here. All the stars will shine in brilliancy, and sweep in orbits more or less wide around the great centre, but "each star differeth from another star in glory." Yet this want of sameness is what will produce the deepest harmony, such as one sees in the blending of different colours, or hears in the mingling of different notes. And I repeat it, the bond of this perfectness must be the same in heaven as on earth—love. For it is love which unites exalted rank to lowly place, knowledge to ignorance, and strength to weakness; thus bringing things opposite into an harmonious whole. See accordingly how the love which dwelt in "God manifest in the flesh," poured itself into the lowest depths of humanity, and met men far down to lift them high up; so that at the very moment, for instance, when Jesus was intensely conscious of His dignity, "knowing that he came from God and went to God," He even then shewed how inseparable was true love from true grandeur, for we read that "knowing" this, "He rose from supper and girded Himself with a towel, and washed His disciples' feet!" And as Jesus in the might of the same Divine affection bridged over the gulf which separated man from Himself and His Father, drawing the impure to Him the Holy One, that they might become holy; and the ignorant to Him the All-knowing, that they might become truly wise;—so shall the same Divine love include within its vast embrace all in heaven, from God seated on the throne down through the burning ranks of cherubim and seraphim till it reaches the once weeping Magdalene, and the once sore-stricken Lazarus, and the infant who has but the hour before left the bosom of its weeping mother! HOW glorious, again, is the thought that the poorest saint here—the most ignorant, the most despised, the most solitary and unknown—shall not only admire and love, but be himself the object of admiration and of love on the part of the highest spirit there. For the King who is not ashamed to call the poorest "brethren," will, in His adornments of their mind and heart, as well as of outward form, bestowed "according to His riches," make them in all things like Himself, and fit to move in regal grandeur with all saints and angels in the royal palace of his God. "Fear not, little flock; it is your Father's good pleasure to give you the kingdom."
After what has been said, it is unnecessary to prove what I have assumed as so evidently true; I mean the future recognition of our Christian friends. It is almost as unreasonable to ask for proofs of this as for the probable recognition of friends in a different part of the country after having been separated from one another during a brief interval of time. What! shall memory be obliterated, and shall we forget our own past histories, and therefore lose the sense of our personal identity, and be ignorant of all we have been and done as sinners, and of all we have received and done as redeemed men? or, knowing all this, shall we be prevented from communicating our histories to others? Shall beloved friends be there whom we have known and loved in Christ here; with whom we have held holy communion; with whom we have laboured and prayed for the advancement of Christ's kingdom; and with whom we have eagerly watched for His second coming,—and shall we be unable throughout eternity, either to discover their existence or associate with them in the New Jerusalem? Are the apostles now ignorant of each other? Did Moses and Elias issue out of a darkness which mutually concealed them in heaven, and recognising one another for the first time amidst the light on Tabor's hill, did they then return into darkness again? Oh, what is there in the whole Word of God,—what argument derived from, our experience of the blessings of Christian fellowship,—what in the character of God or His dealings with man,—what in His promises of things to come laid up for those who love Him, that could have suggested such strange, unworthy, false, and dreary thoughts of the union, or rather disunion, of friends in their Father's home! Tell me not that special affection to Christian brethren, from whatever causes it may arise, is inconsistent with unfeigned love to all, and with absorbing love to Jesus. It is not so here, and never can be so from the nature of holy love, and was not so in Christ's own case when He the Perfect One lived amongst us. With supreme love to God, "He loved His church and gave Himself for it;" with love to His church He yet loved the disciples as "His own;" while again within this circle one of these was specially the loved one; and beyond it "He loved Martha and Mary and Lazarus!" Tell me not that it is enough to know that our friends are in glory. I know this now in regard to some of them, as surely as I know anything beyond the grave; yet my heart yearns to meet them "with the Lord," and I bless Him that He permits me to comfort myself with the hope of doing so. Nor let it be alleged as an insuperable objection to all this anticipated happiness, that knowledge of the saved would imply knowledge of the lost, and that this would balance the pleasure we hope for, by the great pain by which we, it is assumed, must thus be compelled to endure. For even admitting that such knowledge would be possessed at all, which is very doubtful; yet surely, at the worst, this is a strange way of escaping pain from the knowledge that some are lost, by taking refuge in the ignorance of any being saved! I shall not prove this further, but express my joy in heartily believing that we shall resume our intercourse with every Christian friend; that remembering all the past, and reading it for the first time aright, because reading in the full light of revealed truth, we shall know and love as we never knew and loved here; and shall sit down at that glorious intellectual, moral, and social feast, not with ideal persons and strangers, but with Abraham, Isaac, and Jacob, with Peter, Paul, and John, and with every saint of God!
But I have not as yet spoken of one friend there who will be the centre of that bright society—"Jesus the Mediator of the new covenant!" "I will take you to Myself," is the blessed promise. "We shall see Him as He is," is the longed-for-vision. "We shall be like Him," is the hoped-for perfection. To know, to love, to be in all things like Jesus, and to hold communion with Him for ever—what "an exceeding weight of glory!" Jesus will never be separated personally from His people; nor can they ever possibly separate their character, their joy, or their safety from His atoning death for them on earth, or from His constant life for them in heaven. It is the Lamb who shall lead them to living fountains of waters; and the Lamb upon the throne who shall still preside over them. The Lamb shall be the everlasting light of the New Jerusalem; and "Worthy is the Lamb!" will be its ceaseless song of praise. Beyond this I cannot go. In vain I endeavour to ascend in thought higher than "God manifest in the flesh," even to the Triune Jehovah who dwelleth in the unapproachable light of His own unchangeable perfections; and seek to catch a glimpse of that beatific vision which, though begun here in communion with God, is there enjoyed by "the spirits of just men made perfect," "according to His fulness," and therefore in a measure which to us passeth all understanding. But if any real spiritual intercourse with Jehovah is now "joy unspeakable;" if the hunger of the soul to possess more, fails often from its intensity to find utterance for its wants in words, what must it be to dwell in His presence in the full enjoyment of Himself for ever! There are saints who have experienced this blessedness upon earth to a degree which was almost too much for them to bear; and there are some who have had glories flashed upon them as if snatched from the light beyond, just as the soul was loosening from the ligaments of the body, and preparing itself for flight from the prison-house to its own home—strange moments when things beyond were seen by the eye closing on the weary world, and overpowering bliss was experienced by the chilling heart. And if men, sinful men, yea, dying men, can behold such visions of joy even while dwelling in tabernacles of clay that are crumbling around them, what is the measure of that bliss which fills the souls of those redeemed ones at this moment in the temple above, in perfectly knowing and enjoying God, Father, Son, and Holy Ghost! May the Lord give us all grace to love on earth such as we may hope to meet in heaven; and if we cannot as yet enjoy the communion of angels, may we seek for, and enjoy, the communion of saints!