« Prev Sermon XIV. (Upon the Love of God) Next »

Sermon XIV. (Upon the Love of God)

Consider then our ignorance, the imperfection of our nature, our virtue, and our condition in this world, with respect to an infinitely good and just Being, our Creator and Governor, and you will see what religious affections of mind are most particularly suitable to this mortal state we are passing through.

Though we are not affected with any thing so strongly as what we discern with our senses; and though our nature and condition require, that we be much taken up about sensible things; yet our reason convinces us that God is present with us, and we see and feel the effects of his goodness; he is, therefore, the object of some regards. The imperfection of our virtue, joined with the consideration of his absolute rectitude or holiness, will scarce permit that perfection of love, which entirely casts out all fear: yet goodness is the object of love to all creatures who have any degree of it themselves; and consciousness of a real endeavor to approve ourselves to him, joined with the consideration of his goodness, as it quite excludes servile dread and horror, so it is plainly a reasonable ground for hope of his favor. Neither fear, nor hope, nor love then are excluded; and one or another of these will prevail, according to the different views we have of God; and ought to prevail, according to the changes we find in our own character. There is a temper of mind made up of, or which follows from all three, fear, hope, love; namely, resignation to the divine will, which is the general temper belonging to this state, which ought to be the habitual frame of our mind and heart, and to be exercised at proper seasons more distinctly, in acts of devotion.

Resignation to the will of God is the whole of piety: it includes in it all that is good; and is a source of the most settled quiet and composure of mind. There is the general principle of submission in our nature. Man is not so constituted as to desire things, and be uneasy in the want of them, in proportion to their known value: many other considerations come in to determine the degrees of desire; particularly, whether the advantage we take a view of, be within the sphere of our rank. Who ever felt uneasiness upon observing any of the advantages brute creatures have over us? And yet it is plain they have several. It is the same with respect to advantages belonging to creatures of a superior order. Thus, though we see a thing to be highly valuable; yet, that it does not belong to our condition of being, is sufficient to suspend our desires after it, to make us rest satisfied without such advantage. Now, there is just the same reason for quiet resignation in the want of every thing equally unattainable, and out of our reach in particular, though others of our species be possessed of it. All this may be applied to the whole of life; to positive inconveniences as well as wants; not indeed to the sensations of pain and sorrow, but to all the uneasinesses of reflection, murmuring, and discontent. Thus is human nature formed to compliance, yielding; submission of temper. We find the principles of it within us, and everyone exercises it towards some objects or other: i. e. feels it with regard to some persons, and some circumstances. Now, this is an excellent foundation of a reasonable and religious resignation. Nature teaches and inclines us to take up with our lot: the consideration, that the course of things is unalterable, hath a tendency to quiet the mind under it, to beget a submission of temper to it. But when we can add, that this unalterable course is appointed and continued by infinite wisdom and goodness; how absolute should be our submission, how entire our trust and dependance!

This would reconcile us to our condition; prevent all the supernumerary troubles arising from imagination, distant fears, impatience; all uneasiness, except that which necessarily arises from the calamities themselves we may be under. How many of our cares should we by this means be disburdened of! Cares not properly our own, how apt soever they may be to intrude upon us, and we to admit them; the anxieties of expectation, solicitude about success and disappointment, which in truth are none of our concern. How open to every gratification would that mind be, which was clear of these encumbrances!

Our resignation to the will of God may be said to be perfect, when our will is lost and resolved up into his; when we rest in his will as our end, as being itself most just, and right, and good. And where is the impossibility of such an affection to what is just, and right, and good, such a loyalty of heart to the Governor of the universe, as shall prevail over all sinister indirect desires of our own? Neither is this at bottom any thing mare than faith and honesty, and fairness of mind: in a more enlarged sense, indeed, than those words are commonly used. And as, in common cases, fear and hope and other passions are raised in us by their respective objects; so this submission of heart, and soul, and mind, this religious resignation, would be as naturally produced by our having just conceptions of Almighty God, and a real sense of his presence with us. In how low a degree soever this temper usually prevails amongst men, yet it is a temper right in itself: it is what we owe to our Creator: it is particularly suitable to our mortal condition, and what we should endeavor after for our own sakes in our passage through such a world as this; where is nothing upon which we can rest or depend; nothing but what we are liable to be deceived and disappointed in. Thus we might “acquaint ourselves with God, and be at peace.” This is piety and religion in the strictest sense, considered as a habit of mind: an habitual sense of God’s presence with us; being affected towards him, as present, in the manner his superior nature requires from such a creature as man: this is to walk with God.

Little more need be said of devotion or religious worship, than that it is this temper exerted into act. The nature of it consists in the actual exercise of those affections towards God, which are supposed habitual in good men. He is always equally present with us: but we are so much taken up with sensible things, that “lo, he goeth by us, and we see him not: he passeth on also, but we perceive him not.”4646Job ix. 11. Devotion is retirement, from the world he has made, to him alone: it is to withdraw from the avocations of sense, to employ our attention wholly upon him as upon an object actually present, to yield ourselves up to the influence of the divine presence, and to give full scope to the affections of gratitude, love, reverence, trust, and dependance; of which infinite power, wisdom; and goodness, is the natural and only adequate object. We may apply to the whole of devotion those words of the son of Sirach: “When you glorify the Lord, exalt him as much as you can; for even yet will he far exceed: and when you exalt him, put forth all your strength, and be not weary; for you can never go far enough.”4747Eccles. xliii. 30. Our most raised affections of every kind cannot but fall short and be disproportionate, when an infinite Being is the object of them. This is the highest exercise and employment of mind, that a creature is capable of. As this divine service and worship is itself absolutely due to God, so also is it necessary in order to a further end; to keep alive upon our minds a sense of his authority, a sense that in our ordinary behaviour amongst men, we act under him as our Governor and Judge.

Thus you see the temper of mind respecting God, which is particularly suitable to a state of imperfection; to creatures in a progress of being towards somewhat further.

Suppose, now, this something further attained; that we were arrived at it: what a perception will it be, to see, and know, and feel, that our trust was not vain, our dependance not groundless? that the issue, event, and consummation, came out such as fully to justify and answer that resignation? if the obscure view of the divine perfection, which we have in this world, ought in just consequence to beget an entire resignation; what will this resignation be exalted into, when “we shall see face to face, and know as we are known?”If we cannot form any distinct notion of that perfection of the love of God, which casts out all fear; of that enjoyment of him, which will be the happiness of good men hereafter; the consideration of our wants and capacities of happiness, and that he will be an adequate supply to them, must serve us instead of such distinct conception of the particular happiness itself.

Let us then suppose a man, entirely disengaged from business and pleasure, sitting down alone and at leisure, to reflect upon himself and his own condition of being. He would immediately feel that he was by no means complete of himself, but totally insufficient for his own happiness. One may venture to affirm, that every man hath felt this, whether he hath again reflected upon it or not. It is feeling this deficiency, that they are unsatisfied with themselves, which makes men look out for assistance from abroad; and which has given rise to various kinds of amusements, altogether needless any otherwise than as they serve to fill up the blank spaces of time, and so hinder their feeling this deficiency, and being uneasy with themselves. Now, if these external things we take up with were really an adequate supply to this deficiency of human nature, if by their means our capacities and desires were all satisfied and filled up; then it might be truly said, that we had found out the proper happiness of man; and so might sit down satisfied, and be at rest in the enjoyment of it. But if it appears that the amusements, which men usually pass their time in, are so far from coming up to, or answering our notions and desires of happiness, or good, that they are really no more than what they are commonly called, somewhat to pass away the time; i. e. somewhat which serves to turn us aside from, and prevent our attending to this our internal poverty and want; if they serve only, or chiefly, to suspend, instead of satisfying our conceptions and desires of happiness; if the want remains, and we have found out little more than barely the means of making it less sensible; then are we still to seek for somewhat to be an adequate supply to it. It is plain that there is a capacity in the nature of man, which neither riches, nor honors, nor sensual gratifications, nor any thing in this world, can perfectly till up, or satisfy: there is a deeper and more essential want than any of these things can be the supply of. Yet surely this is a possibility pf somewhat, which may fill up all our capacities of happiness; somewhat, in which our souls may find rest; somewhat, which may be to us that satisfactory good we are inquiring after. But it cannot be any thing which is valuable only as it tends to some further end. Those, therefore, who have got this world so much into their hearts, as not to be able to consider happiness as consisting in any thing but property and possessions, which are only valuable as the means to somewhat else; cannot have the least glimpse of the subject before us; which is the end, not the means; the thing itself, not somewhat in order to it. But if you can lay aside that general, confused, undeterminate notion of happiness, as consisting in such possessions; and fix in your thoughts, that it really can consist in nothing but in a faculty’s having its proper object; you will clearly see, that in the coolest way of consideration, without either the heat of fanciful enthusiasm, or the warmth of real devotion, nothing is more certain, than that an infinite Being may himself be, if he pleases, the supply to all the capacities of our nature. All the common enjoyments of life are from the faculties he hath endued us with, and the objects he hath made suitable to them. He may himself be to us infinitely more than all these; he maybe to us all that we want. As our understanding can contemplate itself, and our affections be exercised upon themselves by reflection, so may each be employed in the same manner upon any other mind: and since the supreme Mind, the Author and Cause of all things, is the highest possible object to himself, he may be an adequate supply to all the faculties of our souls; a subject to our understanding; and an object to our affections.

Consider then: When we shall have put off this mortal body, when we shall be divested of sensual appetites, and those possessions which are now the means of gratification, shall be of no avail; when this restless scene of business and vain pleasures, which now diverts us from ourselves shall be all over: we, our proper self, shall still remain: we shall still continue the same creatures we are, with wants to be supplied, and capacities of happiness. We must have faculties of perception, though not sensitive ones; and pleasure or uneasiness from our perceptions, as now we have.

There are certain ideas, which we express by the words, order, harmony, proportion, beauty, the furtherest removed from any thing sensual. Now, what is there in those intellectual images, forms, or ideas, which begets that approbation, love, delight, and even rapture; which is seen in some person’s faces upon having those objects present to their minds? “Mere enthusiasm!” — Be it what it will: there are objects, works of nature and of art, which all mankind have delight from, quite distinct from their affording gratification to sensual appetites; and from quite another view of them, than as being for their interest and further advantage. The faculties from which we are capable of these pleasures, and the pleasures themselves, are as natural, and as much to be accounted for, as any sensual appetite whatever, and the pleasure from its gratification. Words, to be sure, are wanting upon this subject. To say, that every thing of grace and beauty throughout the whole of nature, every thing excellent and amiable shared in differently lower degrees by the whole creation, meet in the Author and cause of all things; this is an inadequate, and perhaps improper way of speaking of the divine nature. But it is manifest, that absolute rectitude, the perfection of being, must be in all senses, and in every respect, the highest object to the mind.

In this world it is only the effects of wisdom, and power, and greatness, which we discern: it is not impossible, that hereafter the qualities themselves in the Supreme Being may be the immediate object of contemplation. What amazing wonders are opened to view by late improvements? What an object is the universe to a creature, if there be a creature who can comprehend its system? But it must be an infinitely higher exercise of the understanding, to view the scheme of it in that Mind which projected it, before its foundations were laid. And surely we have meaning to the words, when we speak of going further, and viewing, not only this system in his mind, but the wisdom and intelligence itself from whence it proceeded. The same may be said of power. But since wisdom and power are not God, (he is a wise, a powerful Being) the divine nature may therefore be a further object to the understanding. It is nothing to observe that our senses give us but an imperfect knowledge of things: effects themselves, if we knew them thoroughly, would give us but imperfect notions of wisdom and power; much less of his being, in whom they reside. I am not speaking of any fanciful notion of seeing all things in God, but only representing to you, how much a higher object to the understanding an infinite Being himself is, than the things which he has made; and this is no more than saying, that the Creator is superior to the works of his hands.

This may be illustrated by a low example. Suppose a machine, the sight of which would raise, and discoveries in its contrivance gratify, our curiosity; the real delight, in this case, would arise from its being the effect of skill and contrivance. The skill in the mind of the artificer would be a higher object, if we had any senses or ways to discern it. For, observe, the contemplation of that principle; faculty, or power, which produced any effect, must be a higher exercise of the understanding than the contemplation of the effect itself. The cause must be a higher object to the mind than the effect.

But whoever considers distinctly what the delight of knowledge is, will see reason to be satisfied that it cannot be the chief good of man. All this, as it is applicable, so it was mentioned with regard to the attribute of goodness. I say, goodness. Our being and all our enjoyments are the effects of it: just men bear resemblance: but how little do we know of the original, of what it is itself? Recall what was before observed concerning the affection to moral character; which, in how low a degree soever, yet is plainly natural to man, and the most excellent part of his nature: suppose this improved, as it may be improved, to any degree whatever, “in the spirits of just men made perfect:” and then suppose that they had a real view of that “righteousness, which is an everlasting righteousness;” of the conformity of the divine will to the law of truth, in which the moral attributes of God consist; of that goodness in the sovereign mind, which gave birth to the universe; add, what will be true of all good men hereafter, a consciousness of having an interesting what they are contemplating; suppose them able to say, “This God is our God forever and ever:” Would they be any longer to seek for what was their chief happiness, their final good? Could the utmost stretch of their capacities look further ? Would not infinite perfect goodness be their very end, the last end and object of their affections; beyond which they could neither have, nor desire; beyond which they could not form a wish or thought?

Consider wherein that presence of a friend consists, which has often so strong an effect, as wholly to assess the mind, and entirely suspend all other affections and regards; and which itself affords the highest satisfaction and enjoyment. He is within reach of the senses. Now, as our capacities of perception improve, we shall have, perhaps by some faculty entirely new, a perception of God’s presence with us, in a nearer and stricter way; since it is certain he is more intimately present with us than any thing else can be. Proof of the existence and presence of any being, is quite different from the immediate perception, the consciousness of it. What then will be the joy of heart, which his presence, and the “light of his countenance,” who is the life of the universe, will inspire good men with, when they shall have a sensation, that he is the sustainer of their being, that they exist in him; when they shall feel his influence to cheer, and enliven, and support their frame, in a manner of which we have now no conception? He will be, in a literal sense, “their strength and their portion for ever.”

When we speak of things so much above our comprehension, as the employment and happiness of a future state, doubtless it behooves us to speak with all modesty and distrust of ourselves. But the Scripture represents the happiness of that state, under the notions of “seeing God, seeing him as he is, knowing as we are known, and seeing face to face.” These words are not general or undetermined, but express a particular determinate happiness. And I will be bold to say, that nothing can account for, or come up to these expressions, but only this, that God himself will be an object to our faculties; that he himself will be our happiness, as distinguished from the enjoyments of the present state which seem to arise, not immediately from him, but from the objects he has adapted to give us delight.

To conclude: Let us suppose a person tired with care and sorrow, and the repetition of vain delights which fill up the round of life; sensible that every thing here below, in its best estate, is altogether vanity. Suppose him to feel that deficiency of human nature, before taken notice of; and to be convinced that God alone was the adequate supply to it. What could be more applicable to a good man, in this state of mind, or better express his present wants and distant hopes, his passage through this world as progress towards a state of perfection, than the following passages in the devotions of the royal prophet? They are plainly in a higher and more proper sense, applicable to this, than they could be to any thing else. “I have seen an end of all perfection. Whom have I in heaven but thee? and there is none upon earth that I desire in comparison of thee. My flesh and my heart faileth: but God is all the strength of my heart, and my portion for ever. Like as the hart desireth the water brooks, so longeth my soul after thee, O God. My soul is athirst for God; yea, even for the living God: when shall I come to appear before him? How excellent is thy loving kindness, O God! and the children of men shall put their trust under the shadow of thy wings. They shall be satisfied with the plenteousness of thy house: and thou shall give them drink of thy pleasures, as out of the river. For with thee is the well of life: and in thy light shall we see light. Blessed is the man whom thou choosest, and receivest unto thee: he shall dwell in thy court, and shall be satisfied with the pleasures of thy house, even of thy holy temple. Blessed is the people, O Lord, that can rejoice in thee: they shall walk in the light of thy countenance. Their delight shall be dally in thy name; and In thy righteousness shall they make their boast. For thou art the glory of their strength; and in thy loving kindness they shall be exalted. As for me, I will behold thy presence in righteousness: and when I awake up after thy likeness, I shall be satisfied with it. Thou shalt show me the path of life; in thy presence is the fullness of joy, and at thy right hand there is pleasure for evermore.”


« Prev Sermon XIV. (Upon the Love of God) Next »
Please login or register to save highlights and make annotations
Corrections disabled for this book
Proofing disabled for this book
Printer-friendly version





Advertisements



| Define | Popups: Login | Register | Prev Next | Help |