By REV. L. T. TOWNSEND, D. D.
The subject for this evening, “The Employments of Heaven,” is in
some respects very difficult and, I fear that, to some of you, the
discussion will be less satisfactory. The science and philosophy of
this subject are chiefly by implication and suggestion. We have,
therefore, to depend almost entirely upon written revelation. I am not
unmindful of the fact that there are not a few people who say: “Why
talk of what the Bible says on this subject? We are not believers in
the Bible, and to us there is no more authority in it upon this subject
than there is in the Odyssey of Homer, or the Shastas of India.” Yes, I
understand you, but, all the same, let us study the book because of the
limited light we have upon this subject from other sources, and because
it has very much to say respecting this topic, and because such a man
as Sir Walter Scott has said: “There is but one book—the Bible.” May
we not wisely investigate what the Bible says upon the subject of the
hereafter? In discussing this subject, let us guard against the charge
of mistaken statement concerning things not revealed, and let us, on
the other hand, dwell with a fair degree of fullness upon those points
which, through the teaching of the sacred scriptures, have been made
known to us.
There is one thought that I would like to mention, because sometimes
it is a relief to that skeptical doubt which is common to the human
heart. It is this: That the world in which we now live, and the fact
that we are alive and in this world, and are conscious, active agents
here, are of all others the chief surprises and the chief wonders.
And, therefore, the fact of the future world, and of our personal joy
and activity in it, should not seem unreasonable. Think of it! Is any
greater wonder possible than that we are! Is the wonder greater that we
are to be conscious after we are dead, and that we are to be in a place
called heaven, than that we are now conscious and here now in a place
called this world! How came we first in possession of this personal,
wonderful consciousness? This is the thing which is incredible, if
anything is incredible. When a human being can say, “I now am,” or as
some one admirably put it, “I am here anyhow,” all further wonder ends.
To exist at all is a greater mystery than to exist forever.
In unfolding the subject before us, we begin with the revelation
variously and repeatedly set forth that, in the future life, there are
to be what may not be improperly termed entertainments, and among them
will be royal banquets. Feasts it is true, though spiritualized, seem
contrary to our ordinary notions of a heavenly life, and seem quite
contrary to other biblical revelation. These things seem to involve
litter, clatter, rubbish. Still we have to confess that the Bible is
quite full and quite clear on this subject. Note, for instance, the
following passages: “For I say unto you I will not drink henceforth
of the fruit of the vine until I drink it new with you in my father’s
kingdom.” Elsewhere he has said: “And I appoint unto a kingdom, as my
father hath appointed unto me: that ye may eat and drink at my table in
my kingdom and sit on thrones, judging the twelve tribes of Israel.”
Saith John in Revelation: “He that hath an ear let him hear what the
spirit saith unto the churches: To him that overcometh will I give
to eat of the hidden manna, and will give him a white stone, and in
the stone a new name written, which no man knoweth, saving he that
receiveth it.”
We may modify these passages by one other, namely: “They shall hunger
no more, neither thirst any more, neither shall the sun light on them,
or any heat.” It is, therefore, feasting without hunger, and drinking
without thirst. But, says some one, “This is all figurative.” Perhaps
so, we have not said that it is not figurative; but, if figurative,
figurative of what? is a fair question. A figure implies something
represented by the figure. If not, there is no figure. Without pressing
any one for an immediate answer, we may be allowed to remark that
it is not always what one eats that constitutes a feast, not the
appetite only, but the soul enjoys the richest festal occasion. This
introduction of the kitchen and of kitchen service and utensils into
the kingdom of heaven is repugnant to our best thought. Between the
spiritual and the carnal, we must, therefore, carefully distinguish.
The latest deduction of both physiology and psychology is that smell
and taste are the senses most employed, especially that of taste; but
as yet there has been made no discovery of what it is that gives us the
sense of smell or taste. It is, certainly, not the objects themselves.
Here is a rose. I don’t smell the rose but I smell something which
comes from that rose through the atmosphere, called the odor or aroma.
Science tells us that it is an extra organic substance that we smell.
Here is a lump of sugar which I place in my mouth. I do not taste that
sugar, but it is an extra organic substance that I taste, and not the
sugar itself. The most, therefore, that can be said is not that the
rose is sweet, nor that sugar is sweet, but what we call the aroma of
the rose and the flavor of the sugar are sweet, and of this aroma and
flavor science is as ignorant as a child. Indeed, experiments show
that electricity if delicately applied to certain nerves may variously
produce the various sensations of taste and smell. Now, take into
account this extra organic substance, recognized in every department of
modern science, especially when the human organism is spiritualized,
then you may lift the spirituality of Heaven as high as you please.
You may make it as immaterial as a dream, still there will be abundant
opportunity to eat and drink at the Lord’s Table in the kingdom of the
Father Infinite and without any kitchen service required. The kitchen
is dispensed with, the table spread by hands of angels, spread with
this extra organic fruit and food, which are imperishable, which are
not literally eaten, but which none the less awaken every pleasureable
sensation and emotion of the soul. It is, then, that the spiritual can
say to the carnal, “I have meat to eat of which ye know not of.” It
will be the fullness of joy with no earthly inconvenience, its very
privilege, to wait the fulfillment of Christ’s words. “But I say unto
you I will drink no more the fruit of the vine until the day that I
drink it new with you in the kingdom of God.”
The teaching seems to be, then, that without anything that is gross,
without meat or drinks that are perishable, without fragments, yet in
company with friends and companions, in company with royal souls, and
in company with the Master, there will be fields of spiritual enjoyment
that resemble in some respects the most royal and festive occasions
of this earth. In other words, royal festival occasions on earth are
typical of the royal festal occasions of the kingdom of heaven.
But there is another kind of employment. It is reasonable, as well as
scriptural, to suppose that investigations into the various realms
of truth will invite our active and restless minds. One of the most
prominent characteristics of mankind is its unchangeable curiosity. How
intensely interested it is to learn the history of the ruder and early
times! How interested in every scrap of intelligence which reaches us
from the old dead world! How interested, too, in any light thrown upon
the civilization which preceded ours! What would not a man give for an
hour with Socrates or Plato! What would he not give to have pictured
out vividly before him some incident in the life of Christ! How
entrancing it will be in company with our dearest friends to explore
the secrets of eternity, the secret of God’s purpose, the divine
methods, with ample time, with an all power of intellect, with the
doors of knowledge flying wide open. We look, we enter, we contemplate,
until the soul is full, and the heart now almost leaps to bathe itself
in this infinite ocean of wisdom and knowledge.
Another thought growing out of our general subject, is that of regal
service and employment.
It is often represented in the Bible that redeemed men in the kingdom
of heaven will be a race of kings. Administration is natural to the
best types of humanity. The redeemed, too, by the discipline of life,
will be qualified for regal affairs.
“He that believeth in me, the works that I do shall he do also; and
greater works than these shall he do.” “And I appoint unto you a
kingdom as my father has appointed unto me.” “And I saw thrones and the
saints of God sat upon them, and judgment was given unto them.” “Know
ye not that the saints shall judge the world? and if the world shall be
judged by you, are ye unworthy to judge the smallest matters?”
It is clear, therefore, according to biblical theology, that God is
to share chief glories, not with angels nor archangels. They are only
ministering spirits. It is manhood and nothing else that has the
grandest coat of arms worn in God’s great empire. Just how, just where,
we may not understand, but the fact is clearly revealed that, as the
ages go on, the administration of universal affairs will be committed
to redeemed men.
But, in addition to princely entertainments, search for truth and
royal service, it is clearly revealed that friendly intercourse and
association are to be found in the future life. Man, the king, will
have kingly associates. Said Socrates, as reported by Plato: “Who would
not part with a great deal to purchase a meeting with Xenophon and
Homer?”
Charles Lamb wonderingly asks: “Shall I enjoy friendships in heaven, or
do all these things go out with my human life?”
No, we cannot believe upon scientific grounds that it is possible for
these associations to go out. And upon Bible grounds we are assured
that they will be continued and range through the intermediate ages,
and then on through the eternal ages of the kingdom of heaven.
“Neither marriage nor giving in marriage, but as the angels of heaven”
are words that show that the carnal and the transitory depart, but
the heart is none the less tender toward the heart which associates
with it: “I shall go to him,” says David, speaking of his dead boy.
And Christ says: “Father I will that they also whom thou has given me
be with me, where I am, that they may behold my glory which thou hast
given me.”
So, I think, we may say with perfect confidence that the association
of old time friends, of mutual rejoicings and congratulations among
old acquaintances, and the pursuit of truth in the same fields and
pathways side by side with those whom we have known and loved on earth,
are as well assured as any other doctrine in philosophy which has any
bearing upon the future life. Those words of the apostle that “We are
already surrounded by a great cloud of witnesses,” are a kind of mighty
assurance that those whom we love are already in watching to clasp our
hands in their own.
Once more among the clearly revealed entertainments of the kingdom
of heaven are those of the service of music. There will be songs and
singers in heaven. Indeed, we are informed definitely as to some of the
words which are to be employed. Three hymns, at least, are named which
are to be sung—“And they sing the song of Moses, the servant of God,
and the song of the Lamb, saying, Great and marvelous are thy works
Lord God Almighty; just and true are thy ways thou King of Saints.”
“And they sang a new song, saying: Thou art worthy to take the book and
to open the seals thereof; for thou wast slain and hast redeemed us to
God by thy blood out of every kindred and tongue and people and nation.”
Such are the Scripture representations, and are they not reasonable?
Are they not philosophical? Music on earth is wonderful is it not?
“Wonderful!” is your common exclamation when listening to some
extraordinary singer or player. Yes, music is wonderful; the harmony
of sound, the blending of human voices, the chimes of various
instruments, are all marvelous pieces of human combination and art,
and are thrilling and enchanting when brought near perfection. When,
therefore, in this present life, we find ourselves thrilled by music if
well rendered, can we doubt what are God’s thoughts respecting it and
respecting its use in the universe, for are we not made in his image?
Or when the giant winds draw their bows up and down the rough mountain
sides, when we hear æolian harps in every tree, and when we hear the
little woodland sparrow with throat no bigger than a pipe stem, yet
with song enough in it to be heard miles away, when we listen to the
many voices and sounds of nature, can we doubt that God thinks of music
something as we do? And when a passage is faultlessly rendered by
his children can we doubt that he says “well done?” Is not music too
wonderful, too full of charm, too soothing to the weary, not to have
one of the first places on the platform of our heavenly and eternal
entertainment? Allow me in this connection to call attention to another
fact, namely, that no class of artists is more willing to recognize the
spiritual source of their productions than eminent musical composers.
Before their most successful efforts, they confess to have heard
their own music, and to have listened, and then given the world what
they heard. Every note was old before it was committed to paper, and
it seemed to those eminent masters that the notes were heard by the
contact of the soul with something invisible. That is, the “Elijah”
of Mendelssohn, the “Creation” of Haydn, the “Messiah” of Handel, and
the like compositions, came of their own accord, or came as the music
comes from the æolian harps, when touched by the unseen fingers of the
wind. The slave who was asked “Where did your colored people get those
sweet and beautiful melodies?” replied, “God gave them to us,” and,
seemingly, that is the only way of accounting for those refrains which
have melted the hearts of peasants and of kings. I will not state these
matters dogmatically, but our present relation to the invisible world
may account for some of those inspirations. Therefore, every good and
perfect musical note as well as every good and perfect gift, cometh
down from the Father of Light, with whom there is no variableness or
shadow of turning. We have divine inspirations and we have divine
impressions oftener, no doubt, than we give credit for. I do not know
but these musical geniuses have God-given intellects so far reaching,
intuitions so acute, that they catch the notes of the rehearsals of
paradise when they are celebrating the return of some prodigal whom
they see here upon this earth, or the triumphant movements of the
Lord Jesus Christ with his retinue. They have certainly heard eternal
harmony, and harmony is harmony, be it on earth or in paradise, in time
or in eternity. Beethoven, whom some think the greatest and sweetest of
all modern musical masters, heard the wild melodies and harmonies of
the universe; imitated the hum of insects, the song of birds and the
trickling of water rills, long after being afflicted by an impenetrable
deafness which prevented the slightest sounds from entering the portals
of his ear.
You need not be surprised, therefore, at hearing in the eternal ages
notes with which you are perfectly familiar. The sweetest and the most
inspiring chords that are now heard are those that will be made there,
for the ideal is divine and the divine is eternal, and the eternal must
find repeated expression. That marvelous production, “The Messiah”
of Handel, which pervades all modern Christian song, is in some of
its parts, we may be very confident, the same that will chant the
Redeemer’s praise forever. “Old Hundred” and “Coronation” can hardly
be dispensed with. I verily believe that very soon after we enter the
portals of the heavenly world we shall sing “Praise God, from whom all
blessings flow,” and “All hail the power of Jesus’s name.”
But Revelations still further assures us that the music in the kingdom
of heaven is to have remarkable accompaniments. There is the mention
of harps, and the mention of trumpets, and the rumble of thunder, all
wrought into the music of that world.
At first thought these revelations are bewildering, but, perhaps, the
peace jubilee of Boston will illustrate what can be done with ponderous
agencies and appliances. The anvil chorus, as you remember, was
extremely popular, where the music was played on blacksmith’s anvils
with solid hammers, and the artillery accompaniment was even more
popular, where music fell from the blazing lips of cannon. The child
was awe-struck yet delighted, the man of years was thrilled and said,
“Is the kingdom of heaven upon us?” It is a remarkable fact that gas
jets and electricity have been utilized, and are now made to play the
most beautiful arrangements and harmonies.
Now, such, according to the Bible, are the accompaniments which are to
sustain the redeemed when their hearts are almost bursting with the
song: “Blessing and honor and glory and power be unto him that sitteth
upon the throne, and unto the Lamb forever and ever.” We are repeatedly
assured that the good and pure of the universe from all lands, east
and west, north and south, shall be gathered together, and that the
voice of a great multitude as the voice of many waters and as the voice
of mighty thunderings shall be heard pouring forth their melody with
the precision, delicacy and electric touch of a single voice, saying:
“Hallelujah, for the Lord God Omnipotent reigneth.”
Where, of all places on this earth, is music the most enchanting? You
have listened to it in halls and in churches, you have heard it in city
squares and in congregations, and at the evening hour you have heard it
on some beautiful sheet of water. My question is doubtless answered.
Your ideal is right, for nowhere else is music quite so sweet as by the
water side; and it is remarkable that the inspired writer tells us that
the golden harps are to stand upon the broad and beautiful, the eternal
and delightful sea which extends before the throne of God, and whose
surface resembles sparkling and transparent crystals.
The metropolis of heaven, in which and before which, as John tells
us, the grand musical entertainments are to be given, is a beautiful
and wonderful city. The measurements as given in Revelation make it
to be a city of fifteen hundred miles square, a city, therefore, in
extent as great as would be one extending from Boston, Massachusetts,
to Omaha, Nebraska; from Omaha to Monterey, Mexico; from Monterey to
Havana, Cuba, and from Havana back to Boston—a city larger than all the
dead cities of the past, and of all the living cities of the present
combined; and a city large enough to hold, without any crowding, all
the people who ever lived upon this earth; whose atmosphere is so
telephonic that the slightest touch upon the most delicate wire of the
harp will be perfectly heard in the most distant palace.
Now, who that has any music in his soul (and who has not?) but desires
that the service of song shall constitute a part of these heavenly
entertainments. After our introduction to that new world, after the
reunions, after the formation of new companionships, when we realize
that we are safe, and when we realize that we are to sin no more, it
seems to me the hearts of God’s children would almost burst, could they
not upon the shores of that crystal sea shout and sing the triumphs of
redemption.
I will just add the thought that all these entertainments, this
kingship, this study, this companionship, this service of song, are to
be endless and without weariness. What charms and attractions betimes
hover about this idea of the future endless possession and existence!
What joy, and, again, what perplexity! Are we to live on, and on, and
on, as conscious beings, forever, with no thought of death, or of
sickness, or of separation from those we love? This must be confessed,
that, according to revelation, it is a duration without shore, without
measure, without bound, without a falling leaf, without a setting sun,
that is to greet us on the shores of another world. Speak to us, thou
endless existence filled with songs, filled with entertainments, filled
with friendships, filled with joys,—speak to us, that we may somehow
comprehend thee! And there comes back to us a solemn response, saying,
“O, mortal, you must experience before you can fully comprehend the
magnitude of a future existence.” But, through his infinite mercy, it
will be our privilege to sing his praise, to feast at the table of
royalty, to enjoy the choicest companionships, to explore the sublime
realms of truth, and to hold the sceptre of dominion forever. All this
belongs to our privilege, and yet we may imperil our privilege.