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MEETNESS FOR HEAVEN NECESSARY
THE generality of men conceive that there is no difficulty in securing heaven: and hence they use no efforts to obtain an entrance there. If told, that, in their present state, they could not by any means obtain admission to the Saviour’s presence, they would account it a very uncharitable and unwarrantable assertion; and would be as unable to account for it as our Saviour’s hearers were when they asked, “Will he kill himself? because he saith, Whither I go, ye cannot come.” But they consider not what kind of a place heaven is, or what state of mind is necessary for the enjoyment of it. It is certain, however, that what our Lord again and again said to his hearers [Note: Joh_7:33-34; Joh_13:33. with the text.], is applicable to us at this day. They indeed expected a Messiah, whilst they rejected him whom God had sent; and therefore our Lord says so repeatedly, “Ye shall seek me, and shall not find me:” and so far his address to them is not applicable to us, who all acknowledge that Jesus is the Christ. But what he adds, is as applicable to us as ever it was to them; since in an unregenerate and unconverted state it is impossible for us ever to behold the face of God in peace.
I am aware that this is an observation that must occasion pain: but, if such persons still exist as those to whom the declaration was made, it is surely the office of love and charity to apprise them of it. You will therefore receive my friendly suggestions in the spirit with which they are offered to you, whilst I shew,
I. To whom this declaration was made—
They are here clearly described by our Lord himself:
1. The worldly-minded—
[“Ye are of this world: I am not of this world.” Now the worldly are not only put in a state of contrast with the Saviour himself, as in this and other places [Note: Joh_17:14; Joh_17:16.], but with the children of God also: they are represented as being “wiser in their generation than the children of light [Note: Luk_16:8.];” and as hating them on account of their stricter course of life: “If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you [Note: Joh_15:19.].”
Now it is really not difficult to discover, to which of these opposite parties we belong. Let us only ask, Which we more esteem? which we more desire? which we more delight in, the things of time and sense, or the things which are invisible and eternal? — — — I ask not, Which of the two engages more of our time? for our social and civil duties require a great deal of our time: and God himself permits us to labour six days, and to reserve the seventh only for him. But the question is, On which of the two is our heart fixed? Which do we mainly affect, the things of this, or of the future world? If only we mark, which of the two chiefly engages our thoughts, when our minds are free to fix upon the things which are most interesting to us, we shall then see the real bias of our minds, and our true character as before God — — — God has expressly warned us, that “if we love the world, the love of the Father is not in us [Note: 1Jn_2:15-16.];” and therefore we are assured beyond all doubt that the lovers of this present world are justly placed among those to whom the declaration in our text pre-eminently pertains.]
2. The unbelieving—
[“If ye believe not that I am he, ye shall die in your sins.” Now there is as great a difference between the believer and the unbeliever, as between those who are of this world, and those who are of God. Only see the conduct of believers, and the matter will be as clear as the light itself. The true believer is humbled for his sins, and, under a consciousness of his utter inability ever to reconcile himself to God, he flees to Christ, and lays hold on him, and relies wholly upon his meritorious blood and righteousness, and glories in him as all his salvation and all his desire. The unbeliever, on the contrary, neglects him, and seeks for himself some other ground of hope, if not openly and professedly, yet in the real feelings and dispositions of his soul.
Now it is easy to ascertain, whether from day to day we are bewailing our sinfulness and fleeing to Christ for refuge, as to the hope that is set before us; or whether we be resting satisfied with some attainments of our own, and only complimenting Jesus with the name of Saviour, without labouring to obtain an interest in him, and cleaving to him with our whole hearts. The exercises of our soul this very day will suffice to shew us, in a great measure, to which of these classes we belong: and whether we be not of those who shall “die in their sins, and never be with Christ where he is.” Beyond all doubt, the unbelieving soul will be excluded from his presence, and never be suffered to taste of his saving benefits.]
Does this appear uncharitable? Then let me remind you, that it is the declaration, not of a fallible man, but of our Lord himself; and let me set before you,
II. The grounds and reasons of it—
It were quite sufficient that our Lord has declared it, even though we were not able to account for that which he has spoken: but we may well and satisfactorily account for the exclusion of such persons from the presence of God, and from the felicity of heaven. For,
1. There is nothing in heaven suited to their taste—
[What do those persons affect as their supreme happiness on earth? Do they say with the Psalmist, “Who will shew us any good? Lord, lift thou up the light of thy countenance upon us [Note: Psa_4:6.].” No: they desire nothing beyond the things of time and sense. Some indeed affect only carnal, whilst others delight themselves chiefly in intellectual, pursuits: but still the objects of their desire belong to this world only; and there is no scope for the enjoyment or pursuit of them in heaven. Here a man may have sensual gratifications of various kinds. But feasting, and dancing, and music, and all the other things which are here considered as sources of happiness, terminate with this life: and the man who derives all his satisfaction from them, will find nothing in heaven to please his appetite. And on this very account heaven would be no heaven to him, but only like a prison, where nothing palatable, nothing desirable was afforded to the unhappy tenant. He would be altogether out of his element: and what would be happiness to others, would be misery to him.]
2. They have an utter incapacity to enjoy heaven, even if they were admitted there—
[Supposing for a moment, as our Lord says, that, “instead of coming into that sheepfold through the door, they have climbed up some other way,” and obtained by some artifice admission into the assembly of the just; what pleasure could they find either in the company or the employments of heaven? Could they delight themselves in a Holy God, whose purity would appal them, and who could not look upon them but with the utmost abhorrence [Note: Hab_1:13.]? Could they find pleasure in the sight of that Saviour, whom they have all their life long despised, and whose very “blood they have trodden under foot” by continuing in sin? Would the presence of the glorified saints and angels be any source of comfort to their minds? With no one of them would they have the slightest possible communion: nor would so much as one of those holy beings admit them into their society. Methinks such persons getting into heaven, would resemble King Uzziah, who went into the temple of God to offer incense: the priests, filled with disgust at his leprous state, “thrust him out thence; yea, he himself also hasted to go out [Note: 2Ch_26:20.]:” so little did the sanctuary of the Most High God become him, and so little would their intrusion prove a source of happiness to them.
But neither would they find any comfort in the employments of heaven. Never having obtained favour with God, or an interest in the Saviour’s merits, they could never join in the songs of praise which are offered there continually by the whole assembly of the redeemed. Nay, as in a concert here on earth, a man unskilled in music, with an inharmonious voice, and an instrument untuned, would, by his efforts to join the choir, only disturb the harmony of the whole, so it would be with them in heaven, where their every note would produce the most hateful discord, and their odious deformity create one universal feeling of disgust.]
3. They are excluded from heaven by an absolute and irreversible decree—
[Persons are not the subjects of God’s reprobation: characters are. When St. Peter says, that “some stumble at the word, being disobedient, whereunto they were appointed [Note: 1Pe_2:8. See Doddridge on the place.],” the meaning is, not, that they were appointed to stumble or to disobey, but that God had appointed, that they who would not obey the word, should find it a stumbling-block to them; and that they who would not make it “a savour of life, should find it to be a savour unto death [Note: 2Co_2:16.].” Now God has ordained that “the unrighteous shall not inherit the kingdom of God [Note: 1Co_6:9.]:” and that into heaven “nothing shall enter that defileth [Note: Rev_21:27.].” In particular he has declared, that even the friendship of the world is incompatible with love to him [Note: Jam_4:4.], and that he who believeth not in Christ, shall perish everlastingly [Note: ver. 24. with Joh_3:36.]. Now I ask, Will God reverse these decrees for us? Will he act contrary to his word for us? “Is he a man, that he should lie, or the Son of man, that he should repent? Hath he said, and shall he not do it? Hath he spoken, and shall he not make it good [Note: Num_23:19.]?” Know then, that “if ye live after the flesh, ye shall die [Note: Rom_8:13.];” and to hope for heaven in a carnal and unconverted state is only to deceive your own souls.]
Let me then request of you two things:
1. Inquire what measure of preparation you have for the enjoyment of heaven?
[There is “a meetness for the inheritance of the saints in light [Note: Col_1:12.].” There is a preparation of heart for it, without which heaven would be no heaven to you. An ignorant clown would find no pleasure in the conversation of men of science, or in the polished society of courtiers. He would soon wish to leave such scenes, and to return to the company that was better suited to his habits, and intelligence. Now in heaven there is one continued effusion of praise from every soul around the throne. Saints and angels join in one general chorus of praise and thanksgiving to God and to the Lamb. Inquire then whether you have learned that song? Inquire whether you have yet tuned your harps, that you may bear your part in that concert? If you have not yet learned to play the higher parts of praise and thanksgiving, can you at least sound the lower notes of humiliation and contrition? Nor think it hard to be put on this inquiry. It is not your minister, but an inspired Apostle, that calls for it at your hands: “Examine yourselves, whether ye be in the faith: prove your own selves. Know ye not your own selves, how that Jesus Christ is in you except ye be reprobate [Note: 2Co_13:5.]?” Examine carefully whether the things of this world or the felicity of heaven be the higher in your esteem, and the object of your more diligent pursuit? You can easily ascertain your proficiency in earthly things: search then and see whether ye be growing daily in grace, and in a conformity to the Divine image? This inquiry will be made at last by the heart-searching God; and his sentence will be passed upon you in perfect accordance with your real state. I entreat you therefore to “judge yourselves” now, whilst “space is given you for repentance,” that you may not be judged of the Lord, when your state will be irremediable and final.]
2. Let the testimony of your conscience produce in you its appropriate effects—
[If conscience bear witness that you have lived to yourselves and to the world instead of living for God and for eternity, begin without delay to implore mercy at the hands of God, and to seek that renovation of heart and life, without which you cannot be saved. Withdraw yourselves from “the world which lieth in wickedness,” and give up yourselves to Christ as his redeemed people: and let it henceforth be your daily labour to flee from the wrath to come, and to lay hold on eternal life — — —
But if you can call God to record, that, notwithstanding your many defects, you do indeed set your affections on things above rather than on the things of time and sense, then, rejoice and bless God for the work which he has wrought in your hearts; and look to him to “perfect in you the good work he has begun.” To you, beloved, I will reverse the text, and say, “Where Christ is, there shall ye be also.” In fact, he has promised, that “where he is, there shall also his servants be.” He has actually “gone before, in order to prepare a place for you; and he will shortly come and take you to himself, that you may be with him for ever [Note: Joh_14:22.].” In his intercessory prayer, he declared this to be his fixed purpose: “Father, I will, that they whom thou hast given me, be with me where I am, that they may behold my glory which thou hast given me [Note: Joh_17:24.].” Look forward then to that blessed period, when you will be no longer at a distance from him, but enjoy his presence, and inherit his glory, for evermore.]