THE HEAVENLY INHERITANCE
John Summerfield was born in England
in 1798, and came to New York in 1821,
where he soon became one of the most
popular and eloquent preachers of that
day. He belonged to the Methodist Communion
and his name is still perpetuated
in the names of many Methodist churches.
He was unusually simple and modest
in his tastes and habits, but when he
spoke from the pulpit he produced a great
impression by the force and daring of
his style. He gave promise of equaling
Whitefield as a pulpit orator, but he was
subject to delicate health and prematurely
died in 1825, twenty-seven years of age.
THE HEAVENLY INHERITANCE
For so an entrance shall be ministered unto you abundantly into the
everlasting kingdom of our Lord and Saviour Jesus Christ.—2 Peter i., 11.
Of all the causes which may be adduced to account for the indifference which
is so generally manifested toward those great concerns of eternity, in which men
are so awfully interested, none appears to me so likely to resolve the mystery,
as that unbelief which lies at the core of every heart, hindering repentance,
and so making faith impossible. Men hear that there is a hell to shun, a heaven
to win; and, though they give their assent to both these truths, they never
impress them on their mind. It is plain that, whatever their lips may confess,
they never believed with the heart, otherwise some effect would have been
produced in the life. The germ of unbelief lies within, and discovers itself in
all that indifference which is displayed, in the majority of that class of
beings whose existence is to be perpetuated throughout eternity. If these
thoughts do sometimes obtrude themselves on their serious attention, they are
immediately banished from their minds; and the dying exclamation of Moses may be
taken up with tears by every lover of perishing sinners: "O! that they were
wise, that they understood this, that they would consider their latter end!"
When God, by His prophet Isaiah, called the Israelites to a sense of their awful
departure from Him, His language was, "My people do not know: My people do not
consider." How few are there like Mary, who "ponder those things in their
heart," who are willing to look at themselves, to pry into eternity, to put the
"Shall I be with the damn'd cast out,
Or numbered with the bless'd?"
This question must sooner or later have a place in your minds,
or awful will be your state indeed; let it reach your hearts to-day; and if you
pray to the Father of light, you will soon be enabled in His light to discern so
much of yourselves as will cause you to cry, "What shall I do to be saved?"
While we shall this morning attempt to point out some of the privileges of the
sons of God, oh! may your hearts catch the strong desire to be conformed to the
living Head, that so an abundant entrance may be administered unto you also,
into the everlasting kingdom of our Lord and Savior, Jesus Christ.
The privilege to which our text leads us, is exclusively applicable to those
to whom that question has been solved by the Spirit of God; those who have
believed to the saving of their souls; who have experienced redemption through
His blood, and the forgiveness of sins; and who are walking in the fear of the
Lord and in the comfort of the Holy Ghost.
I. The state to which we look forward: the "everlasting kingdom of our Lord
1. It is a kingdom. By this figurative expression our Lord has described the
state of grace here and of glory hereafter; our happiness in time and our
happiness in eternity. They were wisely so called: Jesus has said, as well as
done, all things well; for these two states differ not in kind, but in degree;
the one is merely a preparative for the other, and he who has been a subject of
the former kingdom will be a subject of the latter. Grace is but the seed of
glory, glory is the maturity of grace; grace is but the bud of glory, glory is
grace full blown; grace is but the blossom of glory, glory is the ripe fruit of
grace; grace is but the infant of glory, glory is the perfection of grace. Hence
our hymn beautifully says, "The men of grace have found glory begun below,"
agreeing with our Lord's own words, "He that believeth hath everlasting life";
he feels even here its glories beginning—a foretaste of its bliss.
Now the propriety with which these two states are called kingdoms is manifest
from the analogy which might be traced between them and the model of a human
sovereignty. Two or three of the outlines of this model will be sufficient.
In the idea of a kingdom it is implied that in some part of its extent there
is the residence of a sovereign; for this is essential to constitute it. Now in
the kingdom of grace the heart of the believer is made the residence of the King
invisible! "Know ye not that your body is the temple of the Holy Ghost which is
in you?" Such know what that promise means, "I will dwell in them, and they
shall be my people." St. Paul exultingly cries, "Christ liveth in me."
Again, it is essential that the inhabitants of a kingdom be under the
government of its laws. An empire without laws is no sovereignty at all; it
ceases to be such, for every inhabitant has an equal right to do that which
seems good in his own eyes. Now the subjects of Christ's kingdom of grace are
"not without law, but are under a law to Christ"; they do His righteous will!
Lastly, it is essential that the subjects of a kingdom be under the
protection of the presiding monarch, and that they repose their confidence in
him. To the subjects of the kingdom of grace, Christ imparts His kingly
protection; this is their heritage: "No weapon formed against them shall
prosper"; nay, He imparts to them of His royal bounty, and they enjoy all the
blessings of an inward heaven.
But how great the perfection of the kingdom of glory mentioned in our text!
Does He make these vile bodies His residence here? How much more glorious is His
temple above! how splendid the court of heaven! There, indeed, he fixes His
throne, and they see Him as He is. Does He exercise His authority here and rule
His happy subjects by the law, the perfect law of love? How much more in heaven!
He reigns there forever over them; His government is there wholly by Himself; He
knows nothing of a rival there; His rule is sole and perfect: there they serve
Him day and night. Are His subjects here partakers of His kingly bounty? Much
more in heaven! He calls them to a participation of all the joys, the spiritual
joys which are at His right hand, and the pleasures which are there forevermore.
Yet, after all our descriptions of that glory, it is not yet revealed, and,
therefore, inconceivable. But who would not hail such a Son of David? who would
not desire to be swayed by such a Prince of Peace? Whose heart would not ascend
with the affections of our poet, "O! that with yonder sacred throng, we at His
feet may fall"?
2. But it is an everlasting kingdom! Here it rises in the scale of
comparison. Weigh the kingdoms of this world in this balance, and they are found
wanting; for on many we read their fatal history, and ere long we shall see them
all branded with the writing of the invisible Agent, "The kingdom is taken from
thee, and given to a nation bringing forth the fruits thereof"; "For the
kingdoms of this world have become the kingdoms of our Lord and of his Christ";
they will be absorbed and swallowed up in the fulness of eternity, and leave not
a wrack behind! Every thing here is perishable! The towering diadem of Caesar
has fallen from his head and crumbled into dust; and that kingdom whose scepter
once swayed the world, betwixt whose colossal stride all nations were glad to
creep to find themselves dishonored graves, is now forgotten, or, if its
recollection be preserved, its history is emphatically called "The Decline and
But bring the matter nearer home; apply it not to multitudes of subjects, but
to your individual experience, and has not that good teacher instructed you in
this sad lesson? We tremble to look at our earthly possessions and employments,
lest we should see them in motion, spreading their wings to fly away! How many
are there already who, in talking of their comforts, are obliged to go back in
their reckoning! Would not this be the language of some of you: "I had—I had a
husband, the sharer of my joys, the soother of my sorrows; but he is not! I had
a wife, a helpmeet for me; but where is she? I had children to whom I looked up
as my support and staff in the decline of life, while passing down the hill; but
I am bereaved of my children! I had health, and I highly prized its wealth; but
now my emaciated frame, my shriveled system, and the pains of nature bespeak
that comfort fled! I had, or fondly thought I had, happiness in possession! Then
I said with Job, 'I shall die in my nest!' but ah! an unexpected blast passed
over me, and now my joys are blighted! 'They have fled as a shadow, and
continued not.'" Yes! time promised you much! perhaps it performed a little; but
it can not do any thing for you on which it can grave "eternal." Its name is
mortal, its nature is decay; it was born with man, and when the generations of
men shall cease to exist, it will cease also: "Time shall be no longer!" We know
concerning these that, "All flesh is as grass, and all the glory of man as the
flower of grass. The grass withereth, and the flower fadeth, but the word of the
Lord endureth forever." Yes! His kingdom is an everlasting kingdom; glory can
not corrupt! the crown of glory can not fade! Why? Death will be destroyed;
Christ will put this last enemy under His feet, and all will then be eternal
life! Oh, happy, happy kingdom; nay, thrice happy he who shall be privileged to
be its subject!
3. It is the everlasting kingdom of our own Lord and Savior Jesus Christ. It
is His by claim: "Him hath God the Father highly exalted"; yea, Him hath He
appointed to be "the judge of quick and dead"; for tho by the sufferings of
death He was made a little lower than the angels, yet immediately after His
resurrection He declares that now "All power is given unto him in heaven and in
earth"! The Father hath committed all judgment unto the Son, and He has now the
disposal of the offices and privileges of the empire among His faithful
followers. This is the idea that the penitent dying thief had on the subject:
"Lord, remember me when thou comest into thy kingdom"; and St. Paul expresses
the same when he says to Timothy in the confidence of faith, "The Lord shall
deliver me and preserve me unto his heavenly kingdom." Oh! how pleasing the
thought to the child of God, that his ruler to all eternity will be his elder
Brother; for He who sanctifieth and they who are sanctified are all of one; and
though He is heir of all things, yet we, as younger branches of the same
heavenly family, shall be joint heirs, fellow-heirs of the same glorious
inheritance. How great will be our joy to behold Him who humbled Himself for us
to death, even the death of the cross, now exalted God over all, blest for
evermore; and while contemplating Him under the character of our Lord and Savior
Jesus Christ, how great the relish which will be given to that feeling of the
redeemed which will constrain them to cry, "Thou alone art worthy to receive
glory, and honor, and power."
II. But the apostle reminds us of the entrance into this kingdom!
1. The entrance into this kingdom is death: "By one man sin entered into the
world, and death by sin:"
"Death, like a narrow sea, divides
That heavenly land from ours!"
"A messenger is sent to bring us to God, but it is the King of
Terrors. We enter the land flowing with milk and honey, but it is through the
valley of the shadow of death." Yet fear not, O thou child of God! there is no
need that thou, through the fear of death, shouldst be all thy lifetime subject
2. No; hear the apostle: the entrance is ministered unto thee! Death is but
His minister; he can not lock his ice-cold hand in thine till He permit. Our
Jesus has the keys of hell and death; and till He liberates the vassal to bring
thee home, not a hair of thy head can fall to the ground! Fear not, thou worm!
He who minds the sparrows appoints the time for thy removal: fear not; only be
thou always ready, that, whenever the messenger comes to take down the
tabernacle in which thy spirit has long made her abode, thou mayest be able to
exclaim, "Amen! even so, Lord Jesus, come quickly." Death need have no terrors
for thee; he is the vassal of thy Lord, and, however unwilling to do Him
reverence, yet to Him that sits at God's right hand shall even death pay, if not
a joyful, yet a trembling homage; nay, more:
"To Him shall earth and hell submit,
And every foe shall fall,
Till death expires beneath His feet,
And God is all in all."
Christ has already had one triumph over death; His iron pangs could not
detain the Prince who has "life in himself"; and in His strength thou shalt
triumph, for the power of Christ is promised to rest upon thee! He has had the
same entrance; His footsteps marked the way, and His cry to thee is, "Follow
thou me." "My sheep," says He, "hear my voice, and they do follow me"; they
follow Me gladly, even into this gloomy vale; and what is the consequence? "They
shall never perish, neither shall any man pluck them out of my hand."
3. It is ministered unto you abundantly. Perhaps the apostle means that the
death of some is distinguished by indulgences and honors not vouchsafed to all.
In the experience of some, the passage appears difficult; in others it is
comparatively easy; they gently fall asleep in Jesus. But we not only see
diversities in the mortal agony—this would be a small thing.... Some get in with
sails full spread and carrying a rich cargo indeed, while others arrive barely
on a single plank. Some, who have long had their conversation in heaven, are
anxious to be wafted into the celestial haven; while others, who never sought
God till alarmed at the speedy approach of death, have little confidence,
"And linger shivering on the brink,
And fear to launch away."
This doctrine must have been peculiarly encouraging to the
early converts to whom St. Peter wrote. From the tenor of both of his epistles
it is clear that they were in a state of severe suffering, and in great danger
of apostatizing through fear of persecution. He reminds them that if they hold
fast their professions, an abundant entrance will be administered unto them. The
death of the martyr is far more glorious than that of the Christian who
concealed his profession through fear of man. Witness the case of Stephen: he
was not ashamed of being a witness for Jesus in the face of the violent death
which awaited him, and which crushed the tabernacle of his devoted spirit; his
Lord reserved the highest display of His love and of His glory for that awful
hour! "Behold!" says he to his enemies, while gnashing on him with their teeth,
"Behold! I see heaven opened, and the Son of man standing on the right hand of
God"; then, in the full triumph of faith, he cries out, "Lord Jesus! receive my
But did these things apply merely to the believers to whom St. Peter
originally wrote? No; you are the men to whom they equally apply; according to
your walk and profession of that gospel will be the entrance which will be
ministered unto you. Some of you have heard, in another of our houses, during
the past week, the dangerous tendency of the spirit of fear, the fear of man. I
would you had all heard that discourse: alas! many who have a name and a place
among us are becoming mere Sabbath-day worshipers in the courts of the Lord, and
lightly esteem the daily means of grace. I believe this is one cause at least
why many are weak and sickly among us in divine things. The inner man does not
make due increase; the world is stealing a march unawares upon us. May God
revive among us the spirit of our fathers!
These things, then, I say, equally apply to you. Behold the strait, the
royal, the king's highway! Are you afraid of the reproach of Christ?
"Ashamed of Jesus, that dear Friend,
On whom our hopes of heaven depend?"
How soon would the world be overcome if all who profess that
faith were faithful to it! Wo to the rebellious children who compromise truth
with the world, and in effect deny their Lord and Master! Who hath required this
at their hands? Do they not follow with the crowd who cry, "Lord, Lord! and yet
do not the things which He says"? Will they have the adoption and the glory?
Will they aim at the honor implied in these words, "Ye are my witnesses?" Will
ye indeed be sons? Then see the path wherein His footsteps shine! The way is
open! see that ye walk therein! The false apostles, the deceitful workers shall
have their reward; the same that those of old had, the praise and esteem of men;
while the faith of those who truly call Him Father and Lord, and who walk in the
light as He is in the light, who submit, like Him and His true followers, to be
counted as "the filth of the world, and the offscouring of all things", shall be
found unto praise, and honor, and glory!
The true Christian does not seek to hide himself in a corner; he lets his
light shine before men, whether they will receive it or not; and thereby is his
Father glorified. Having thus served, by the will of God, the hour of his
departure at length arrives. The angels beckon him away; Jesus bids him come;
and as he departs this life he looks back with a heavenly smile on surviving
friends, and is enabled to say, "Whither I go, ye know, and the way ye know." An
entrance is ministered unto him abundantly into the everlasting kingdom of his
Lord and Savior.
III. Having considered the state to which we look, and the mode of our
admission, let us consider the condition of it. This is implied in the word
"so." "For so an entrance shall be ministered unto you." In the preceding part
of this chapter, the apostle has pointed out the meaning of this expression, and
in the text merely sums it all up in that short mode of expression.
The first condition he shows to be, the obtaining like precious faith with
him, through the righteousness of God and our Savior Jesus Christ. Not a faith
which merely assents to the truths of the gospel record, but a faith which
applies the merits of the death of Christ to expiate my individual guilt; which
lays hold on Him as my sacrifice, and produces, in its exercises, peace with
God, a knowledge of the divine favor, a sense of sin forgiven, and a full
certainty, arising from a divine impression on the heart, made by the Spirit of
God, that I am accepted in the Beloved and made a child of God.
If those who profess the Gospel of Christ were but half as zealous in seeking
after this enjoyment as they are in discovering creaturely objections to its
attainment, it would be enjoyed by thousands who at present know nothing of its
happy reality. Such persons, unfortunately for themselves, employ much more
assiduity in searching a vocabulary to find out epithets of reproach to attach
to those who maintain the doctrine than in searching that volume which declares
that "if you are sons, God has sent forth the Spirit of his Son into your
hearts, crying Abba, Father"; and that "he that believeth hath the witness in
himself." In whatever light a scorner may view this doctrine now, the time will
come when, being found without the wedding garment, he will be cast into outer
O sinner! cry to God this day to convince thee of thy need of this salvation,
and then thou wilt be in a condition to receive it:
"Shalt know, shalt feel thy sins forgiven,
Bless'd with this antepast of heaven."
But, besides this, the apostle requires that we then henceforth preserve
consciences void of offense toward God and toward man. This faith which obtains
the forgiveness of sin unites to Christ, and by this union we are made, as St.
Peter declares, "partakers of the divine nature": and as He who has called you
is holy, so you are to be holy in all manner of conversation. For yours is a
faith which not only casts out sin, but purifies the heart—the conscience having
been once purged by the sprinkling of the blood of Christ, you are not to suffer
guilt to be again contracted; for the salvation of Christ is not only from the
penalty, but from the very stain of sin; not only from its guilt, but from its
pollution; not only from its condemnation, but from its very "in-being"; "The
blood of Jesus Christ cleanseth from all sin"; and "For this purpose was the Son
of God manifested, that he might destroy the works of the devil." You are
therefore required by St. Peter, "to escape the corruption that is in the world
through lust," and thus to perfect holiness in the fear of the Lord!
Finally, live in progressive and practical godliness. Not only possess, but
practise, the virtues of religion; not only practise, but increase therein,
abounding in the work of the Lord! Lead up, hand in hand, in the same delightful
chorus, all the graces which adorn the Christian character. Having the divine
nature, possessing a new and living principle, let diligent exercise reduce it
to practical holiness; and you will be easily discerned from those formal
hypocrites, whose faith and religion are but a barren and unfruitful
To conclude: live to God—live for God—live in God; and let your moderation be
known unto all men—the Lord is at hand: "Therefore giving all diligence, add to
your faith virtue; and to virtue, knowledge; and to knowledge, temperance; and
to temperance, patience; and to patience, godliness; and to godliness, brotherly
kindness; and to brotherly kindness, charity."