The PERMANENCE of Love 2
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HEAVEN A STATE OF PERFECT KNOWLEDGE
"But when that which is perfect has come, then that which is in part shall be done away. NOW we see through a glass darkly—but THEN face to face. NOW I know but in part—but THEN shall I know, even as I am known."
All these expressions refer to the celestial world, and unite to teach us that heaven is a state of perfect knowledge. Here on earth, we know only part of truth—then we shall know the whole. Here on earth, we know everything in a partial manner; there we shall know everything completely. Here on earth, we see truth only as we perceive a dark shadow through a dense medium; there we shall behold truth as clearly as when we see face to face. There we shall know truth with certainty and comprehension.
This last expression has been sometimes explained, as conveying the intimation that we shall recognize each other in the celestial state. "We shall know 'others', even as we are known by them." Many reasons concur to produce the expectation of this mutual recognition. We suppose that we shall somewhat maintain our earthly identity, not only of person but of character, and also the reminiscence of our earthly existence and history. We also suppose that we shall again be mutually known to each other in the heavenly world. This is one of the sentiments which the sacred writers rather take for granted, than stop to prove. But certainly this is not the meaning of the passage now under consideration. The apostle here speaks of our knowledge of things, not of people.
The felicity of the celestial state will, doubtless, include everything that can yield delight to a sensible, social, intellectual, and moral creature. It is eternal life—everlasting existence, attended by everything that can render existence a blessing. It is LIFE in the fullest sense of the term—life in the highest degree of perfection. The glorified body will probably retain the organs of sound and sight—the purest of the senses, which will become the inlet of the most pleasurable sensations; while it will be forever free from the cravings of appetite, the languors of sickness, the distress of pain, the weariness of labor. The social impulse will be gratified by the sublime converse of the "innumerable company of angels, and the spirits of just men made perfect." The moralfeelings will all combine in the most unsullied purity; while the intellect will be irradiated by the light of eternal truth. The heartwill thus repose in the enjoyment of the chief good—beyond which nothing remains to be enjoyed. And the mind will repose in the contemplation of the truth—beyond which nothing remains to be known.
But we are now considering heaven under the representation of a state of knowledge, and as an intellectual condition. In this viewpoint the Scriptures frequently speak of the glory to be revealed. They call it an inheritance "in light," they describe it as a world where there is NO NIGHT. There "we shall see him as he is," "behold his glory," "see him face to face," expressions which relate more to the "eyes of the mind" than to those of the body. Perhaps we do not sufficiently contemplate heaven in this view of it. The greater part of mankind are taken up with mere sensations, and are but little acquainted with the pure enjoyment connected with the perception and the apprehension of truth. The rapturous exclamation, "I have found it!" is rarely uttered by the multitude over anything but the acquisition of wealth—or the gratification of appetite. But those who have been engaged in any measure in intellectual pursuits, will be able to appreciate 'the pleasures of knowledge'. Knowledge is to the mind, like light to the eye—and the perception of truth, like water to the thirsty.
Even the comparatively barren science of mathematics, which presents nothing to exercise the passions or gratify the imagination—the truths of which derive all their interest from the objective evidence by which they are supported—yes; even these are a source of high and pure enjoyment to the human mind, which is ever seeking to arrive at infallible certainty, and can repose no where else. What exquisite delight has been experienced by some men, when, after a long process of reasoning, or a fatiguing course of experiments, they have at length arrived at a conclusion. If, then, in the present world, where the subjects of our research are often so insignificant, where our knowledge is obtained with such labor, is limited by so much ignorance, and blended with so much error; if amid such circumstances the pleasure of knowledge is so great—what will it be in the heavenly state?
Let us consider what will be the OBJECTS of our knowledge.
If we may be allowed the expression, we shall know all things that are knowable, so far as an acquaintance with them will contribute to our felicity. We shall know everything that is essential to the right performance of duty, or to the most perfect gratification of our intellect—all that lies within our proper sphere or compass as glorified creatures.
We shall perfectly comprehend all the laws which govern the material world. The discovery of these is presently considered to be among the most dignified and gratifying employments of the human understanding. It was his discoveries in natural philosophy which gave to our great Newton his notoriety. What a high station in the records of fame is assigned to those who have explored the secrets, and explained the laws, of nature! They are ranked among the illustrious members and most valuable benefactors of their race. They are looked up to with a kind of semi-idolatry, and their praises are continually chanted for their vast attainments, not only in adding to the stock of knowledge—but in accumulating fresh honors upon human nature. What sublime and astonishing facts are included in the sciences of astronomy, medicine and chemistry! How much of the power, wisdom, and goodness of the Divine Architect is displayed in the works of creation! Yet these earthly discoveries are now hidden from a great portion of the redeemed, who by the disadvantages of their education are shut out from these sources of knowledge. But they will be admitted to them in heaven.
Creation will not be destroyed at the judgment day—but only purified. The 'vast and splendid machine' will not then be thrown aside, broken up, and consigned to oblivion. Nothing which the hand of the Creator has framed shall be forgotten. The brilliant scenes which are now passing before our eyes—but on which many even of regenerated minds look without understanding them—are not a 'mere passing pageant'. Beautiful was the remark of the eminently pious Bishop Hall, who, on being told in his old age that his views of astronomy were not quite correct, replied—"Well, it may be so—but I am going to heaven, and as I shall then perfectly understand the stars—I must leave the subject until then, when every mistake will be rectified."
So completely will all the disadvantages of our earthly condition be removed in heaven, whether those disadvantages arise from the Christian being born in an age when knowledge is in its infancy, or amid those privations of poverty which deny him access to the sources of information. In the hour of death, the pious but illiterate tenant of the cottage, on whose mind the orb of science never rose—though the Sun of Righteousness poured upon it the light of a spiritual illumination—ascends above the disadvantages of education, makes a glorious transition from the shadows of ignorance, in which he dwelt upon earth, into the cloudless transparency of the skies on high. His natural faculties, compressed and enfeebled now by the circumstances of his birth, shall then expand to a comprehension, and attain to a vigor, which is unsurpassed by the loftiest intellect of the human race! And he, too, shall know in heaven, the works of the God of nature—as he knew below, and shall still better know above, the works of the God of grace.
PROVIDENCEwill form another mighty range of inquiry, and another source of delightful knowledge in heaven. By providence, we mean God's moral government of the universe—the course of the divine administration towards rational and moral creatures—that mighty scheme, which commenced its application before time was born, or the foundations of the earth were laid; which embraces the annals of other worlds besides ours; which includes the history of angels, men, and devils. Providence comprises the whole range of events which have taken place from the formation of the first creature, to the last moment of time, with all the tendencies, reasons, connections, and results of things; the separate existence of each individual, with the continuation and influence of the whole, in one harmonious scheme.
Providence is now full of mysteries. We are puzzled at almost every step. Innumerable are the events over which, after having in vain endeavored to sound their depth with the line of our reason, we must exclaim, "O the depth!" But we shall know all—why sin was permitted, and how it entered, with all the attendant train of now incomprehensible results which followed its introduction into the moral universe. It will then be made apparent to us, why so long a period elapsed between the first promise of a Savior, and his incarnation, sufferings, and death—why, for so many ages, the world was left in ignorance, sin, and misery—why such errors were permitted to enter the church, and so soon and so extensively to corrupt the simplicity and deform the beauty of the Christian profession—why the Man of Sin was allowed to establish his seat in the temple of Christ; to exalt himself above all that is called God; to utter his blasphemy; to shed the blood of the saints; and so long to spread the clouds of superstition, and the shades of death, over Christendom—why the impostor of Mecca was allowed to arise, and for so many ages to render a large portion of the earth inaccessible to the rays of the Sun of Righteousness—why idolatry, with all its murderous deities, and all its bloody and obscene rites, was left so long to insult the heavens, to pollute the earth, and to curse mankind.
What deep, unfathomable mysteries are these! How confounding to our reason, and how utterly beyond our research! What astonishment and delight, what inconceivable emotions, will be produced by the gradual unfolding of the mighty scheme, by the progressive discoveries of the connections and outcomes of things, and the wondrous display of divine glory which will be made by the whole. How shall we be enraptured to find that those events which now so confound us, were dark only by excess of wisdom, and that those facts which so often distressed us upon earth, were but the more somber shades of the perfect picture! What manifestations of Deity will then be made, when God shall admit us to his cabinet, and lay open to us the mysteries of his government!
And, doubtless, we shall not only see the harmony and wisdom of Providence in its general aspect and its more comprehensive combinations and arrangements—but in its particular bearing on our own private and personal history. The most important and interesting chapter in the volume of universal history is, to us, that which contains the record of our life. What clouds and shadows still rest, and in the present state ever must rest, upon our obscure and humble annals! How often is Jehovah, in his dealings with us, a God who hides himself! How often does he wrap himself in clouds, and pursue his path upon the waters, where we can neither see his goings, nor trace his footsteps! How many of his dispensations are inexplicable, and of his judgments how many are unfathomable by the short line of our reason! But whatever we don't know now, we shall know hereafter—the crooked will be made straight, the clouds of darkness will be scattered, and all his conduct towards us placed in the broad day-light of eternity. We shall see the connection which our individual history bears with the general scheme of providence; and perceive how, notwithstanding our personal insignificance—our existence was no less necessary to the perfection of the whole plan than that of the great ones of the earth. We shall see how all the varying, and numerous, and seemingly opposite events of our history, were combined into one gracious purpose of mercy, which was most perfectly wise in all its combinations.
Now we believe that "all things work together for good," then we shall see howthis end was accomplished by events, which at the time put us to so much grief, and involved us in so much surprise. Delightful, most delightful, will it be to retrace our winding and often gloomy course, and discern at each change and turning, the reason of the occurrence and the wisdom of God—delightful will it be to discern the influence which all our temporal circumstances, all our disappointments, losses, and perplexities, had upon our permanent and celestial happiness. How much of divine wisdom, power, goodness, and faithfulness, will our short and simple history present; and what rapturous fervor will the discovery give to the song of praise which we shall utter before the throne of God and the Lamb!
REVELATION, as containing the scheme of human redemption by Jesus Christ, will be another object of our study and source of knowledge. The Bible is given to make God known; and one page of the Bible, yes, one verse, makes known more of God than all the volume of nature. But, after all, how little do we know of God, of his essence, of his triune mode of subsistence, of his natural perfections, of his moral attributes! What an unfathomable mystery is Deity! In what a pavilion of darkness does Jehovah dwell! Who by searching can find out God? In heaven we shall know him, for we shall see him face to face—we shall behold his glory, and see him as he is. We shall have as perfect an acquaintance with the divine character, as a finite mind can attain to; and in this one object, shall find employment and bliss through eternity. We shall never exhaust this theme. Eternity is necessary to study that which is infinite.
We shall there comprehend, so far as it can be done by a finite mind, the complex person of Jesus Christ. We cannot now understand this "great is the mystery of godliness—God manifest in the flesh," but what we know not now, we shall know hereafter. Then will the cross be seen as the central point of the divine administration, bright with ten thousand glories, and sending out its beams to the extremity of the moral system. The ruin of the world by its federal connection with Adam; the election of the Jews, and the long abandonment of the Gentiles; the slow advance of Christianity to its millennial reign and triumph; the bearing of redemption upon other orders of beings besides man; the difficulties which hang like impenetrable clouds upon the doctrines of personal election, regeneration, perseverance, the freedom of the will viewed in connection with divine prescience and predestination—all, all, will be laid open to the view of glorified saints in heaven. Everything in the Scripture which is now dark, shall be made light. A reconciling point shall be found for every seeming contradiction, and the faith and patience of the saints be rewarded, for having received the truth on the credit of him who spoke it, without demanding to see before they believed.
Such shall be the sources of knowledge in heaven. O the bliss of eternally drinking in knowledge from such fountains!
We may now consider THE ADVANTAGES which the heavenly state will possess, for the acquisition of knowledge.
The soul will there be perfect in holiness, and thus the understanding will be delivered from the disturbing and bewildering influence of sin. In our present state of imperfection, the depravity of our nature contracts and misdirects our judgment—the corruptions of the heart send up a mist which veils the luster of truth, and conceals its extent and glory from the mind. The judgment cannot now see spiritual objects in all their range, and order, and beauty, because of sin. But in heaven this contracting and darkening influence will cease forever. No evil bias, no sinful prejudice, will ever warp the judgment—no disease of the soul will dim its eye, or enfeeble its power. With eagle pinion it will soar to the fountain of radiance, and with eagle vision bear the full blaze of its glory.
The natural faculty of the mind will then attain to its full maturity of strength. The mind is here in its infancy, there it will come to its maturity. Even the intellects of the greatest geniuses, while on earth, are but human minds in childhood, as we have already considered, and their most prodigious efforts but as infantile exercises. Here they only tried their powers—but in heaven the mind will put forth, to their full extent, all those wondrous faculties which are now shut up and compressed in our nature, for lack of room and opportunity to expand.
In heaven, we shall not be diverted and called off from the pursuit of truth, by the inferior interests of the body. The soul will not be prevented from making excursions into the regions of light—by the cares, needs, and anxieties which abound in this state of being—but will be left at leisure to pursue her sublime researches. She will have nothing to hinder the acquirement and enjoyment of knowledge.
To crown all, heaven is an eternal state, and everlasting ages will be afforded through which the glorified mind will carry on its pursuits. Were the term of human life again protracted to the antediluvian age, what vast attainments would be made by us all in the discovery of truth! What, then, must it be to have eternity through which to grow in knowledge.
We might notice the CHARACTER of our knowledge.
It will be PERFECT—by which we are not to understand that it will be as complete as the nature of things admits of, for we should then possess a comprehension equal to that of God. We cannot perfectly know everything as it may be known—our ideas of many things must be limited, especially those which relate to the divine nature. By perfection, we mean freedom from error—our knowledge will be free from all admixture of doubt, suspense, and fallacy; our attainments will be bounded only by our capacity; there will, perhaps, be a gradation of mind in heaven, no less obviously marked than that which exists on earth—but all capacities will be filled.
Our knowledge will doubtless be PROGRESSIVE. Increase of ideas is, perhaps, in the case of a creature essential to felicity. We now find more pleasure in receiving a new and important truth, than we experience in all we before possessed. A state in which there remains nothing more to be known, conveys not an idea of happiness so vividly as that where the delight of discovering something new is ever added to the joy of contemplating so much that is old. What a view of heaven!—An eternal advance in the most important knowledge; an everlasting accumulation of ideas; an interminable progression in truth.
"In the march of the mind through intellectual and moral perfection, there is no period set—this perfection of the just is forever carrying on—is carrying on—but shall never come to a close. God shall behold his creation forever beautifying in his eyes, and forever drawing near to himself, yet still infinitely distant from him the fountain of all goodness. There is not in true religion a more joyful and triumphant consideration than this perpetual progress which the soul makes in the perfection of its nature, without ever arriving at its ultimate end. Here truth has the advantage of fable. No fiction, however bold, presents to us a conception so elevating and astonishing as this interminable line of heavenly excellence. To look upon the glorified spirit as going on from strength to strength, adding virtue to virtue, and knowledge to knowledge; making approaches to goodness, which is infinite; forever adorning the heavens with new beauties, and brightening in the splendor of moral glory, through the ages of eternity, has something in it so transcendent, as to satisfy the most unbounded ambition of an immortal spirit. Christian! does not your heart glow at the thought that there is a time marked out in the annals of heaven, when you shall be what the angels now are; when you shall shine with that glory; and when, in full communion with the Most High, you shall see him as he is?"
How our knowledge in heaven will be acquired, whether by testimony, by immediate revelation, or by some method of mental application, it would be idle to speculate. We know that whatever mode is determined upon by God, will promote, and not interrupt our felicity; we shall have nothing of the weariness of study—nothing of the concern of doubt—nothing of the torture of suspense. Ideas will flow into the soul with the same ease and pleasure on our part, as rays of light come to the bodily eye.
Whatever knowledge we gain in heaven will be TRANSFORMING—it will not be 'mere opinion' or 'uninfluential speculations'. All our ideas will be as fuel to feed the flame of love, which will then burn upon the altar of the soul; all will be quickening, penetrating, influential. Our opinions will be principles of action. Everything will lead us to see more of God, to love him with a more intense glow of holy affection, and to be more conformed to him. The light of truth will ever be associated with the warmth of love. "We shall be like God, for we shall see him as he is!"
It is difficult to find in the volume of revelation a stronger internal evidence of its divine original, than the view it gives of the celestial state, combining as it does the perfection of knowledge and of purity. Every other representation which has been given of heaven, bears the mark of an earthly source—the proof of being a human device. As in seeking for a Deity, man found the prototype in his own passions, when he had abandoned the one living and true God; so, in forming a heaven, he collected all the materials from the objects of his own fleshly delights. The Elysium of the Greeks and the Romans; the Hall of the Scandinavians; the sensual Paradise of the Mohammedans; the fantastic abodes of the departed Hindus—are all adapted to their depraved appetites, and were suggested by their corrupt imaginations.
A heaven made up of perfect knowledge, and of perfect love, is a vision entirely and exclusively divine, and which never beamed upon the human understanding, until the splendid image came upon it from the Word of God. How worthy of God is such a representation of celestial bliss! It is an emanation from his own nature, as thus described, "God is light—God is love." The glorious reality is evidently the provision of his own wisdom and grace; and the sublime description of it in the Scriptures, is as evidently the delineation of his own finger.
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