“Ye have not received the spirit of bondage again to fear, but ye have received the Spirit of adoption, whereby we cry Abba, Father.” Rom. viii. 15.:
“When Adam fell, his soul lost its true strength; he forfeited the inward light of God’s presence, and became the wayward, fretful, excitable, and miserable being which his history has shown him to be ever since; with alternate strength and feebleness, nobleness and meanness, energy in the beginning and failure in the end. Such was the state of his soul in itself, not to speak of the Divine wrath upon it, which followed, or was involved in the Divine withdrawal. It lost its spiritual life and health, which was necessary to complete its nature, and to enable it to fulfill the ends for which it was created,—which was necessary both for its moral integrity and its happiness; and as if faint, hungry, or sick, it could no longer stand upright, but sank on the ground. Such is the state in which every one of us lies as born into the world; and Christ has come to reverse this state, and restore us the great gift which Adam lost in the beginning. Adam fell from his Creator’s favour to be a bond-servant; and Christ has come to set us free again, to impart to us the Spirit of adoption, whereby we become God’s children, and again approach Him as our Father.
I say, by birth we are in a state of defect and want; we have not all that is necessary for the perfection of our nature. As the body is not complete in itself, but requires the soul to give it a meaning, so again the soul till God is present with it and manifested in it, has faculties and affections without a ruling principle, object, or purpose. Such it is by birth, and this Scripture signifies to us by many figures; sometimes calling human nature blind, sometimes hungry, sometimes unclothed, and calling the gift of the Spirit light, health, food, warmth, and raiment; all by way of teaching us what our first state is, and what our gratitude should be to Him who has brought us into a new state. For instance, “Because thou sayest, I am rich, and increased in goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of Me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, … and anoint thine eyes with eye-salve, that thou mayest see.” Again, “God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God, in the face of Jesus Christ.” Again, “Awake, thou that sleepest, and arise from the dead, and Christ shall give thee light.” Again, ‘Whosoever drinketh of the water that I shall give him, shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.” And in the Book of Psalms, “They shall be satisfied with the plenteousness of Thy house; and Thou shalt 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.” And in another Psalm, “My soul shall be satisfied, even as it were with marrow and fatness, when my mouth praiseth Thee with joyful lips.” And so again, in the Prophet Jeremiah, “I will satiate the souls of the priests with fatness; and My people shall be satisfied with My goodness … I have satiated the weary soul, and I have replenished every sorrowful soul.” [Rev. iii. 17, 18. 2 Cor. iv. 6. Ephes. v. 14. John iv. 14. Ps. xxxvi. 8, 9; lxiii. 5. Jer. xxxi. 14, 25.]
Now the doctrine which these passages contain is often truly expressed thus: that the soul of man is made for the contemplation of its Maker; and that nothing short of that high contemplation is its happiness; that, whatever it may possess besides, it is unsatisfied till it is vouchsafed God’s presence, and lives in the light of it. There are many aspects in which the same solemn truth may be viewed; there are many ways in which it may be signified. I will now dwell upon it as I have been stating it.
I say, then, that the happiness of the soul consists in the exercise of the affections; not in sensual pleasures, not in activity, not in excitement, not in self esteem, not in the consciousness of power, not in knowledge; in none of these things lies our happiness, but in our affections being elicited, employed, supplied. As hunger and thirst, as taste, sound, and smell, are the channels through which this bodily frame receives pleasure, so the affections are the instruments by which the soul has pleasure. When they are exercised duly, it is happy; when they are undeveloped, restrained, or thwarted, it is not happy. This is our real and true bliss, not to know, or to affect, or to pursue; but to love, to hope, to joy, to admire, to revere, to adore. Our real and true bliss lies in the possession of those objects on which our hearts may rest and be satisfied.
Now, if this be so, here is at once a reason for saying that the thought of God, and nothing short of it, is the happiness of man; for though there is much besides to serve as subject of knowledge, or motive for action, or means of excitement, yet the affections require a something more vast and more enduring than anything created. What is novel and sudden excites, but does not influence; what is pleasurable or useful raises no awe; self moves no reverence, and mere knowledge kindles no love. He alone is sufficient for the heart who made it. I do not say, of course, that nothing short of the Almighty Creator can awaken and answer to our love, reverence, and trust; man can do this for man. Man doubtless is an object to rouse his brother’s love, and repays it in his measure. Nay, it is a great duty, one of the two chief duties of religion, thus to be minded towards our neighbour. But I am not speaking here of what we can do, or ought to do, but what it is our happiness to do: and surely it may be said that though the love of the brethren, the love of all men, be one half of our obedience, yet exercised by itself, were that possible, which it is not, it would be no part of our reward. And for this reason, if for no other, that our hearts require something more permanent and uniform than man can be. We gain much for a time from fellowship with each other. It is a relief to us, as fresh air to the fainting, or meat and drink to the hungry, or a flood of tears to the heavy in mind. It is a soothing comfort to have those whom we may make our confidants; a comfort to have those to whom we may confess our faults; a comfort to have those to whom we may look for sympathy. Love of home and family in these and other ways is sufficient to make this life tolerable to the multitude of men, which otherwise it would not be; but still, after all, our affections exceed such exercise of them, and demand what is more stable. Do not all men die? are they not taken from us? are they not as uncertain as the grass of the field? We do not give our hearts to things irrational, because these have no permanence in them. We do not place our affections in sun, moon, and stars, or this rich and fair earth, because all things material come to nought, and vanish like day and night. Man, too, though he has an intelligence within him, yet in his best estate he is altogether vanity. If our happiness consists in our affections being employed and recompensed, “man that is born of a woman” cannot be our happiness; for how can he stay another, who “continueth not in one stay” himself?
But there is another reason why God alone is the happiness of our souls, to which I wish rather to direct attention:—the contemplation of Him, and nothing but it, is able fully to open and relieve the mind, to unlock, occupy, and fix our affections. We may indeed love things created with great intenseness, but such affection, when disjoined from the love of the Creator, is like a stream running in a narrow channel, impetuous, vehement, turbid. The heart runs out, as it were, only at one door; it is not an expanding of the whole man. Created natures cannot open us, or elicit the ten thousand mental senses which belong to us, and through which we really live. None but the presence of our Maker can enter us; for to none besides can the whole heart in all its thoughts and feelings be unlocked and subjected. “Behold,” He says, “I stand at the door and knock; if any man hear My voice and open the door, I will come in to him, and will sup with him, and he with Me.” “My Father will love him, and We will come unto him, and make Our abode with him.” “God hath sent forth the Spirit of His Son into your hearts.” “God is greater than our heart, and knoweth all things.” [Rev. iii. 20. John xiv. 23. Gal. iv. 6. 1 John iii. 20.] It is this feeling of simple and absolute confidence and communion, which soothes and satisfies those to whom it is vouchsafed. We know that even our nearest friends enter into us but partially, and hold intercourse with us only at times; whereas the consciousness of a perfect and enduring Presence, and it alone, keeps the heart open. Withdraw the Object on which it rests, and it will relapse again into its state of confinement and constraint; and in proportion as it is limited, either to certain seasons or to certain affections, the heart is straitened and distressed. If it be not over bold to say it, He who is infinite can alone be its measure; He alone can answer to the mysterious assemblage of feelings and thoughts which it has within it. “There is no creature that is not manifest in His sight, but all things are naked and opened unto the eyes of Him with whom we have to do.” [Heb. iv. 12.]”
Read the rest of the sermon here.