Charity and Its Fruits (continued)
intercourse with heaven in prayer, that others have. The apostle seems to speak of contention in families as having this influence. His language is (1 Pet. 3:7 ), "Likewise, ye husbands, dwell with them" (your wives) "according to knowledge, giving honour unto the wife, as unto the weaker vessel; and as being heirs together of the grace of life, that your prayers be not hindered." Here he intimates that discord in families tends to hinder Christians in their prayers. And what Christian that has made the sad experiment, has not done it to his sorrow, and in his own experience does not bear witness to the truth of the apostle's intimation?
Why it is so, that contention has this effect of hindering spiritual exercises and comforts and hopes, and of destroying the sweet hope of that which is heavenly, we may learn from the doctrine we have considered. For heaven being a world of love, it follows that, when we have the least exercise of love, and the most of a contrary spirit, then we have the least of heaven, and are farthest from it in the frame of our mind. Then we have the least of the exercise of that wherein consists a conformity to heaven, and a preparation for it, and what tends to it; and so, necessarily, we must have least evidence of our title to heaven, and be farthest from the comfort which such evidence affords. We may see, again, from this subject,
2. How happy those are who are entitled to heaven. — There are some persons living on earth, to whom the happiness of the heavenly world belongs as much, yea, much more than any man's earthly estate belongs to himself. They have a part and interest in this world of love, and have a proper right and title to it, for they are of the number of those of whom it is written (Rev. 22:14 ), "Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city." And, doubtless, there are such persons here amongst us. And oh! how happy are all such, entitled as they are to an interest in such a world as heaven! Surely they are the blessed of the earth, and the fullness of their blessedness no language can describe, no words express. But here some may be ready to say, "Without doubt they are happy persons that have a title to such a blessed world, and are soon to enter on the eternal possession of its joys. But who are these persons? How shall they be known, and by what marks may they be distinguished?" In answer to such an inquiry, I would mention three things that belong to their character: —
First, they are those that have had the principle or seed of the same love that reigns in heaven implanted in their hearts, in this world, in the work of regeneration. They are not those who have no other principles in their hearts than natural principles, or such as they have by their first birth, for "that which is born of the flesh is flesh." But they are those who have been the subjects of the new birth, or who have been born of the Spirit. A glorious work of the Spirit of God has been wrought in their hearts, renewing them by bringing down from heaven, as it were, some of the light and some of the holy, pure flame that is in that world of love, and giving it place in them. Their hearts are a soil in which this heavenly seed has been sown, and in which it abides and grows. And so they are changed, and, from being earthly, have become heavenly in their dispositions. The love of the world is mortified, and the love of God implanted. Their hearts are drawn to God and Christ, and for their sakes flow out to the saints in humble and spiritual love. "Being born again, not of corruptible seed, but of incorruptible" (1 Pet. 1:23 ); "Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God" (John 1:13 ).
Second, they are those who have freely chosen the happiness that flows from the exercise and enjoyment of such love as is in heaven, above all other conceivable happiness. They see and understand so much of this as to know that it is the best good. They do not merely yield that it is so from rational arguments that may be offered for it, and by which they are convinced that it is so, but they know it is so from what little they have tasted of it. It is the happiness of love, and the beginning of a life of such love, holy, humble, divine, and heavenly love. Love to God, and love to Christ, and love to saints for God and Christ's sake, and the enjoyment of the fruits of God's love in holy communion with God, and Christ, and with holy persons — this is what they have a relish for; and such is their renewed nature, that such happiness suits their disposition and appetite and wishes above all other things; and not only above all things that they have, but above all that they can conceive it possible that they could have. The world does not afford anything like it. They have chosen this before all things else, and chosen it freely. Their souls go out after it more than after everything else, and their hearts are more eager in pursuit of it. They have chosen it not merely because they have met with sorrow, and are in such low and afflicted circumstances that they do not expect much from the world, but because their hearts were so captivated by this good that they chose it for its own sake before all worldly good, even if they could have ever so much of the latter, and enjoy it ever so long.
Third, they are those who, from the love that is in them, are, in heart and life, in principle and practice, struggling after holiness. Holy love makes them long for holiness. It is a principle that thirsts after growth. It is in imperfection, and in a state of infancy, in this world, and it desires growth. It has much to struggle with. In the heart in this world there are many opposite principles and influences; and it struggles after greater oneness, and more liberty, and more free exercise, and better fruit. The great strife and struggle of the new man is after holiness. His heart struggles after it, for he has an interest in heaven, and therefore he struggles with that sin that would keep him from it. He is full of ardent desires, and breathings, and longings, and strivings to be holy. And his hands struggle as well as his heart. He strives in his practice. His life is a life of sincere and earnest endeavor to be universally and increasingly holy. He feels that he is not holy enough, but far from it; and he desires to be nearer perfection, and more like those who are in heaven. And this is one reason why he longs to be in heaven, that he may be perfectly holy. And the great principle which leads him thus to struggle, is love. It is not only fear; but it is love to God, and love to Christ, and love to holiness. Love is a holy fire within him, and, like any other