This is in no respect the case with others. They are satis- fied with their present state : they are not conscious of their defects ; and therefore they feel no longings for higher attain- ments. They are like a painted sun upon the canvass, while the true Christian " grows up into Christ in all things as his living head," and, like the sun in the firmament, " shines brighter and brighter unto the perfect day."]
Having in this description of holiness, marked the lowest degree of it that exists in a true Christian, we proceed to,
II. Shew the grounds, on which it is necessary in order to salvation — If we were not able to assign any reason for God's determination, it would be quite sufficient for us to know, that he has issued his decree. It is not for us to dispute, but to submit, saying,
" Shall not the Judge of all the earth do right ?" But there is one obvious ground on which the necessity of holiness is indisputable, namely, that in the very nature of things it is impossible xvithout it to enjoy the Divine presence —
[If heaven were a place suited to a carnal mind, and afforded the gratifications which unregenerate men affect,
then indeed unholy men might find such happiness there, as in their state they are capable of receiving. But heaven is a holy place ; the habitation of a holy God : it is filled with myriads of holy men and angels, who are exercising themselves incessantly in the holy employments of praise and adoration. What then would there be in that place suited to the taste of an unholy man ? Could those whose spirits were defiled with sin, and who had never been purged from its guilt by the atoning blood of Christ, find pleasure in the presence of God, who, being omniscient, could not but discern their state, and, being holy, could not but regard them with abhorrence? Would not a consciousness of his power terrify them, and a recollection that he had once cast innumerable angels out of heaven, appal them? Could they delight in the society of the glorified saints whom they so little resemble, or find commu- nion with them in exercises, which were here their burthen and aversion ? We are fully assured, that " as the tree falleth, so it lieth;" that "he who is unjust, will be unjust still, and he who is filthy, will be filthy still." If it has not been the one desire of our hearts to honour and enjoy God ; if secret intercourse with him in our chambers, and social fellowship -with him in the public assembly, have been a mere task, and not the delight of our souls, how can we suppose that we should instantly find a delight in these things in heaven ? How could we endure to spend an eternity there in employments, for which we had no taste? We are told, that there is a " meet- ness for the inheritance of the saints^ :" and that we must have that meetness before we could enjoy the Divine presence, even if we were admitted into it. Christ must be precious to us now, if we would find him so in the eternal world : and we must account it our supreme felicity to enjoy him now, if we would hereafter join the chorus of saints and angels, in ascribing " Salvation to God and to the Lamb for ever." In short, holiness, real holiness of heart, is as necessary to the enjoyment of the Divine presence, as a taste for music, or literature, is for the company and employments of musical or literary men. As we soon grow weary of things which we do not affect, and prefer any other employment that is more suited to our inclination and capacity, so most assuredly must it be even in heaven, if our natures be not changed : we shall remain for ever destitute of those qualities which constitute our meetness for the heavenly inheritance, and consequently be for ever incapable of participating the joys of heaven.