Sermon Sunday – George Whitefield – The Eternity of Hell-Torments

September 18, 2011 at 6:30 am | Posted in Sermon Sunday | Leave a comment
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The Eternity of Hell-Torments
by
George Whitefield
(1714-1770)

Matthew 25:46 “These shall go away into everlasting punishment.”

The excellency of the gospel dispensation, is greatly evidenced by those sanctions of rewards and punishments, which it offers to the choice of all its hearers, in order to engage them to be obedient to its precepts. For it promises no less than eternal happiness to the good, and denounces no slighter a punishment than everlasting misery against the wicked: On the one hand, It is a favor of life unto life,” on the other, “A favor of death unto death.” And though one would imagine, the bare mentioning of the former would be sufficient to draw men to their duty, yet ministers in all ages have found it necessary, frequently to remind their people of the latter, and to set before them the terrors of the Lord, as so many powerful dissuasives from sin.

But whence is it that men are so disingenuous [insincere, deceitful]? The reason seems to be this: The promise of eternal happiness is so agreeable to the inclinations and wishes of mankind, that all who call themselves christians, universally and willingly subscribe to the belief of it: but then there is something so shocking in the consideration of eternal torments, and seemingly such an infinite disproportion between an endless duration of pain, and short life spent in pleasure, that men (some at least of them) can scarcely be brought to confess it as an article of their faith, that an eternity of misery awaits the wicked in a future state.

I shall therefore at this time, beg leave to insist on the proof of this part of one of the Articles of our Creed; and endeavor to make good what our blessed Lord has here threatened in the words of the text, “These (that is, the wicked) shall go away into everlasting punishment.”

Accordingly, without considering the words as they stand in relation to the context; I shall resolve all I have to say, into this one general proposition, “That the torments reserved for the wicked hereafter, are eternal.”

But before I proceed to make good this, I must inform you that I take it for granted,

All present do steadfastly believe, They have something within them, which we call a soul, and which is capable of surviving the dissolution of the body, and of being miserable or happy to all eternity.

I take it for granted farther, That you believe a divine revelation; that those books, emphatically called the Scriptures, were written by the inspiration of God, and that the things therein contained, are founded upon eternal truth.

I take it for granted, That you believe, that the Son of God came down to die for sinners; and that there is but one Mediator between God and man, even the man Christ Jesus.

These things being granted, (and they were necessary to be premised) proceed we now to make good the one general proposition asserted in the text, That the torments reserved for the wicked hereafter are eternal. “These shall go away into everlasting punishment.” The

First argument I shall advance to prove that the torments reserved for the wicked hereafter, are eternal, is, That the word of God himself assures us, in line upon line, that it will be so.

To quote all the texts that might be produced in proof of this, would be endless. Let it suffice to instance only in a few. In the Old Testament, in the book of Daniel, chap. 12, ver. 2 we are told, that “some shall wake to everlasting life, and others to everlasting contempt.” In the book of Isaiah, it is said, that “the worm of those that have transgressed God’s law, and die impenitently, shall not die, nor their fire be quenched.” And in another place the holy Prophet , struck, no doubt, with astonishment and horror at the prospect of the continuance of the torments of the damned, breaks out into this moving expostulation, “Who can dwell with everlasting burnings?”

The New Testament is still fuller as to this point, it being a revelation which brought this and such-like particulars to a clear light. The Apostle Jude tells us of the profane despisers of dignities in his days, that “for them was reserved the blackness of darkness forever.” And in the book of the Revelation, it is written, that “the smoke of the torments of the wicked ascendeth for ever and ever.” And if we believe the witness of men inspired, the witness of the Son of God, who had the Spirit given him, as Mediator, without measure, is still far greater: and in St. Mark’s gospel, He repeats this solemn declaration three several times, It is better for thee to enter into life maimed;” that is, it is better to forego the gratification of thy lust, or incur the displeasure of a friend, which may be as dear to thee as a hand, or as useful as a foot, “than having two hands and feet, (that is, for indulging the one, or disobeying God to oblige the other) to be cast into hell, where the worm dieth not, and the fire is not quenched.”

And here again, in the words of the text, “These (the wicked) shall go away into everlasting punishment.”

I know it has been objected by some who have denied the eternity of hell-torments, That the words everlasting and ever and ever, are often used in the Holy Scriptures (especially in the Old Testament) when they signify not an endless duration, but a limited term of time.

And this we readily grant: but then we reply, That when the words are used with this limitation, they either manifestly appear to be used so from the context; or are put in opposition to occasional types which God gave his people on some special occasions, as when it is said, “It shall be a perpetual or everlasting statute,” or, “a statute for ever;” that is, a standing type, and not merely transient or occasional, as was the pillar of cloud, the manna, and such-like. Or, lastly, they have a relation to that covenant, God made with his spiritual Israel; which, if understood in a spiritual sense, will be everlasting, though the ceremonial dispensation be abolished.

Besides, it ought to be observed, that some of the passages just now referred to, have neither of these words so much as mentioned in them, and cannot possibly be interpreted, so as to denote only a limited term of years.

But let that be as it will, it is evident even to a demonstration, that the words of the text will not admit of such a restrained signification, as appears from their being directly opposed to the words immediately following, “That the righteous shall go into life eternal.” From which words, all are ready to grant, that the life promised to the righteous will be eternal. And why the punishment threatened to the wicked should not be understood to be eternal likewise, when the very same word in the original, is used to express the duration of each, no shadow of a reason can be given.

But, Secondly, There cannot be one argument urged, why God should reward his saints with everlasting happiness, which will not equally prove that he ought to punish sinners with eternal misery.

For, since we know nothing (at least for a certainty) how he will deal with either but by a Diving Revelation; and since, as was proved by the foregoing argument, he hath as positively threatened eternally to punish the wicked, as to reward the good; it follows, that his truth will be as much impeached and called in question, did he not inflict his punishments, as it would be, if he did not confer his rewards.

To this also it has been objected, That though God is obliged by promise to give his rewards, yet his veracity could not be called in question, supposing he should not execute his threatenings, as he actually did not in the case of Nineveh; which God expressly declared by his Prophet Jonah, “should be destroyed in forty days:” notwithstanding the sequel of the story informs us, that Nineveh was spared.

But in answer to this objection we affirm, that God’s threatenings, as well as promises, are without repentance; and for this reason, because they are both founded on the eternal laws of right reason. Accordingly we always find, that where the conditions were not performed, on the non-performance of which the threatenings were denounced, God always executed the punishment threatened. The driving Adam out of Eden, the destruction of the old world by a deluge of water, and the overthrow of Sodom and Gomorrah, are, and will be always so many standing monuments of God’s executing his threatenings when denounced, though to our weak apprehensions, the punishment may seem far to exceed the crime.

It is true, God did spare Nineveh, and that because the inhabitants did actually repent, and therefore performed the conditions upon which it was supposed, by the Prophet’s being sent to warn them, the threatened punishment should be withheld.

And so in respect to gospel threatenings. If men will so far consult their own welfare, as to comply with the gospel, God certainly will not punish them, but on the contrary, confer upon them his rewards. But to affirm that he will not punish, and that eternally to, impenitent, obstinate sinners, according as he hath threatened; what is it, in effect, but to make God like a man, that he should lie, or the son of man, that he should repent?

But the absurdity of such an opinion will appear still more evident from

The Third argument I shall offer to prove, that the torments reserved for the wicked hereafter are eternal, From the nature of the christian covenant.

And here I must again observe, that it was taken for granted at the beginning of this discourse, that you believe the Son of God came down to save sinners; and that there is but one Mediator between God and men, even the Man Christ Jesus.

And here I take it for granted farther, (unless you believe the absurd and unwarrantable doctrine of purgatory) that you are fully persuaded, this life is the only time allotted by Almighty God for working out our salvation, and that after a few years are passed over, there will remain no more sacrifice for sin.

And if this be granted (and who dares deny it?) it follows, that if the wicked man dieth in his wickedness, and under the wrath of God, he must continue in that state to all eternity. For, since there is no possibility of their being delivered out of such a condition, but by and through Christ; and since, at the hour of death, the time of Christ’s mediation and intercession for him is irrecoverably gone; the same reason that may be given, why God should punish a sinner that dieth under the guilt of his sins for a single day, will equally hold good, why he should continue to punish him for a year, an age, nay all eternity.

But I hasten to the Fourth and last argument, to prove, That the torments reserved for the wicked hereafter are eternal, Because the devil’s punishment is to be so.

That there is such a being whom we call the devil; that he was once an angel of light, but for his pride and rebellion against God, was cast down from heaven, and is now permitted, with the rest of the spiritual wickednesses, to walk to and fro, seeking whom they may devour; that there is a place of torment reserved for them, or, to use the Apostle’s words, “That they are reserved in everlasting chains under darkness unto the judgment of the great day;” are truths all here present were supposed to be convinced of, at the beginning of the discourse, you believing the Holy Scriptures to be written by the inspiration of God, wherein these truths are delivered.

But then if we allow all this, and think it no injustice in God to punish those once glorious spirits for their rebellion; how can we think it unjust in him, to punish wicked men for their impenitency to all eternity?

You will say, perhaps, that they have sinned against greater light, and therefore deserve a greater punishment. And so we grant that the punishment of the fallen angels may be greater as to degree, than that of wicked men; but then we affirm, it will be equal as to the eternal duration of it: for in that day, as the lively oracles of God inform us, shall the Son of Man say to them on his left hand, “Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels.” Where we find that impenitent sinners are to be cast into the same everlasting fire, with the devil and his angels; and that too very justly. For though they may have sinned against greater light, yet christians sin against greater mercy. Since Christ took not hold of, did not die for, the fallen angels, but for men and for our salvation. So that if God spared not those excellent beings, assure thyself, O obstinate sinner, whoever thou art, he will by no means spare thee.

From what then has been said it plainly appears, that verily the torments reserved for the wicked hereafter, war eternal. And if so, brethren, how ought we to fly to Jesus Christ for refuge; how holy ought we to be in all manner of conversation and godliness, that we may be accounted worthy to escape this wrath to come!

But before I proceed to a practical exhortation, permit me to draw an inference or two from what has been said.

And First, If the torments reserved for the wicked hereafter are eternal, what shall we say to those, who make an open profession in their creed to believe a life everlasting, a life of misery as well as happiness, and yet dare to live in the actual commission of those sins which will unavoidably, without repentance, bring them into that place of torment? Thou believest that the punishments of the impenitently wicked in another life, are eternal: “Thou dost well, the devils also believe and tremble.” But know O vain man, unless this belief doth influence thy practice, and makes thee bid adieu to thy sins, every time thou repeatest thy creed, thou doest in effect say, I believe I shall be undone for ever.

But, Secondly, If the torments reserved for the wicked hereafter are eternal, then let this serve as a caution to such persons, (and it is to be feared there are some such) who go about to dissuade others from the belief of such an important truth: There being no surer way, in all probability, to encourage and promote infidelity and profaneness, than the broaching or maintaining so unwarrantable a doctrine. For if the positive threats of God concerning the eternity of hell-torments, are already found insufficient to deter men from sin, what a higher pitch of wickedness may w imagine they will quickly arrive at, when they are taught to entertain any hopes of a future recovery out of them; or, what is still worse, that their souls are hereafter to be annihilated, and become like the beasts that perish? But woe unto such blind leaders of the blind. No wonder if they both fall into that ditch. And let such corrupters of God’s word know, that I testify unto every man that heareth me this day, “That if any one shall add unto, or take away from the words that are written in the book of God, God shall take his part out of the book of life, an shall add unto him all the plagues that are in that book.”

Thirdly and Lastly, If the torments reserved for the wicked hereafter are eternal, then this may serve as a reproof for those who quarrel with God, and say it is inconsistent with his justice, to punish a person to all eternity, only for enjoying the pleasures of sin for a season. But such persons must be told, that it is not their thinking or calling God unjust, will make him so, no more than a condemned prisoner’s saying the law or judge is unjust, will render either duly chargeable with such an imputation. But knowest thou, O worm, what blasphemy thou are guilty of, in charging God with injustice? “Shall the thing formed say to him that formed it, why hast thou made me thus?” Wilt thou presume to arraign the Almighty at the bar of thy shallow reasoning? And call him unjust, for punishing thee eternally, only because thou wishest it may not be so? But hath God said it, and shall he not do it? He hath said it: and let God be true, though every man be a liar. “Shall not the judge of all the earth do right?” Assuredly he will. And if sinners will not own his justice in his threatenings here, they will be compelled ere long to own and feel them, when tormented by him hereafter.

But to come to a more practical application of what has been delivered.

You have heard, brethren, the eternity of hell-torments plainly proved, from the express declarations of holy scriptures, and consequences naturally drawn from them. And now there seems to need no great art of rhetoric to persuade any understanding person to avoid and abhor those sins, which without repentance will certainly plunge him into this eternal gulf. The disproportion between the pleasure and the pain (if there be any pleasure in sin) is so infinitely great, that supposing it was only possible, though not certain, that the wicked would be everlastingly punished, no one that has the reason of a man, for the enjoying a little momentary pleasure, would, one might imagine, run the hazard of enduring eternal pain. But since the torments of the damned are not only possible, but certain (since God himself, who cannot lie, has told us so) for men, notwithstanding, to persist in their disobedience, and then flatter themselves, that God will not make good his threatenings, is a most egregious [gross, excessive] instance of folly and presumption.

Dives himself supposed, that if one rose from the dead, his brethren would amend their lives, but Christians, it seems, will not repent, though the Son of God died and rose again, and told them what they must expect, if they continue obstinate in evil-doing.

Would we now and then draw off our thoughts from sensible objects, and by faith meditate a while on the miseries of the damned, I doubt not but we should, as it were, hear many an unhappy soul venting his fruitless sorrows, in some such piteous moans as these.

“O wretched man that I am, who shall deliver me from this body of death!” O foolish mortal that I was, thus to bring myself into these never- ceasing tortures, for the transitory enjoyment of a few short-lived pleasures, which scarcely afforded me any satisfaction, even when I most indulged myself in them. Alas! Are these the wages, these the effects of sin? O damned apostate! First to delude me with pretended promises of happiness, and after several years drudgery in his service, thus to involve me in eternal woe. O that I had never hearkened to his beguiling insinuations! O that I had rejected his very first suggestions with the utmost detestation and abhorrence! O that I had taken up my cross and followed Christ! O that I had never ridiculed serious godliness; and out of a false politeness, condemned the truly pious as too severe, enthusiastic, or superstitious! For I then had been happy indeed, happy beyond expression, happy to all eternity, yonder in those blessed regions where they fit, clothed with unspeakable glory, and chanting forth their seraphic hallelujahs to the Lamb that sitteth upon the throne for ever. But, alas! These reflections come now too late; these wishes now are vain and fruitless. I have not suffered, and therefore must not reign with them. I have in effect denied the Lord that bought me, and therefore justly am I now denied by him. But must I live for ever tormented in these flames? Must this body of mine, which not long since lay in state, was clothed in purple and fine linen, and fared sumptuously every day, must it be here eternally confined, and made the mockery of insulting devils? O eternity! That thought fills me with despair: I must be miserable for ever.”

Come then, all ye self-deluding, self-deluded sinners, and imagine yourselves for once in the place of that truly wretched man I have been here describing. Think, I beseech you by the mercies of God in Christ Jesus, think with yourselves, how racking, how unsupportable the never- dying worm of a self-condemning conscience will hereafter be to you. Think how impossible it will be for you to dwell with everlasting burnings.

Come, all ye christians of a lukewarm, Laodicean spirit, ye Gallie’s in religion, who care a little, but not enough for the things of God; O think, think with yourselves, how deplorable it will be to lose the enjoyment of heaven, and run into endless torments, merely because you will be content to be almost, and will not strive to be altogether christians. Consider, I beseech you consider, how you will rave and curse that fatal stupidity which made you believe any thing less than true faith in Jesus, productive of a life of strict piety, self-denial, and mortification, can keep you from those torments, the eternity of which I have been endeavoring to prove.

But I can no more. These thoughts are too melancholy for me to dwell on, as well as for you to hear; and God knows, as punishing is his strange work, so denouncing his threatenings is mine. But if the bare mentioning the torments of the damned is so shocking, how terrible must the enduring of them be!

And now, are not some of you ready to cry out, “These are hard sayings, who can bear them?”

But let not sincere Christians be in the least terrified at what has been delivered: No, for you is reserved a crown, a kingdom, an eternal and exceeding weight of glory. Christ never said that the righteous, the believing, the upright, the sincere, but the wicked, merciless, negatively good professors before described, shall go into everlasting punishment. For you, who love him in sincerity, a new and living way is laid open into the Holy of Holies by the blood of Jesus Christ: and an abundant entrance will be administered unto you, at the great day of account, into eternal life. Take heed, therefore, and beware that there be not in any of you a root of bitterness springing up of unbelief: but on the contrary, steadfastly and heartily rely on the many precious promises reached out to you in the gospel, knowing that he who hath promised is faithful, and therefore will perform.

But let no obstinately wicked professors dare to apply any of the divine promises to themselves: “For it is not meet to take the children’s meat and give it unto dogs:” No, to such the terrors of the Lord only belong. And as certainly as Christ will say to his true followers, “Come, ye blessed children of my Father, receive the kingdom prepared for you from the beginning of the world;” so he will unalterably pronounce this dreadful sentence against all that die in their sins, “Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels.”

From which unhappy state, may God of his infinite mercy deliver us all through Jesus Christ; to whom, with thee O Father, and thee O Holy Ghost, three Persons and one eternal God, be ascribed, as is most due, all honor, power, might, majesty, and dominion, now and for ever more.


Sermon Sunday – George Whitefield – Parting with Christ for the Pleasures of Life

July 31, 2011 at 6:30 am | Posted in Sermon Sunday | Leave a comment
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The Folly and Danger of parting with Christ for the Pleasures and Profits of Life


by


George Whitefield


(1714-1770)

Matthew 8:23-34 – “And when he was entered into a ship, his disciples followed him. And, behold, there arose a great tempest in the sea, insomuch that the ship was covered with the waves: but he was asleep. And his disciples came to [him], and awoke him, saying, Lord, save us: we perish. And he saith unto them, Why are ye fearful, O ye of little faith? Then he arose, and rebuked the winds and the sea; and there was a great calm. But the men marveled, saying, What manner of man is this, that even the winds and the sea obey him! And when he was come to the other side into the country of the Gergesenes, there met him two possessed with devils, coming out of the tombs, exceeding fierce, so that no man might pass by that way. And, behold, they cried out, saying, What have we to do with thee, Jesus, thou Son of God? art thou come hither to torment us before the time? And there was a good way off from them an herd of many swine feeding. So the devils besought him, saying, If thou cast us out, suffer us to go away into the herd of swine. And he said unto them, Go. And when they were come out, they went into the herd of swine: and, behold, the whole herd of swine ran violently down a steep place into the sea, and perished in the waters. And they that kept them fled, and went their ways into the city, and told every thing, and what was befallen to the possessed of the devils. And, behold, the whole city came out to meet Jesus: and when they saw him, they besought [him] that he would depart out of their coasts.” Continue Reading Sermon Sunday – George Whitefield – Parting with Christ for the Pleasures of Life…

Sermon Sunday – Jonathan Edwards – The Way of Holiness

June 26, 2011 at 6:30 am | Posted in Sermon Sunday | Leave a comment
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The Way of Holiness

by

 Jonathan Edwards
 (1703-1758)

“And an highway shall be and a way, way, it shall be called the way of holiness; the unclean shall not pass over it.” —  Isaiah 35:8

This Book of Isaiah speaks so much of Christ, gives such a particular account of the birth, life, miracles and passion, and of the gospel state, that it has been called a fifth Gospel. In this chapter is contained a glorious prophecy of the evangelical state:

 

  1. We have a description of the flourishing state of Christ’s kingdom in the two first verses, in the conversion and enlightening of the heathen, here compared to a wilderness, and a desert, solitary place:

    The wilderness and the solitary place shall be glad for them; and the desert shall rejoice, and blossom as the rose. It shall blossom abundantly and rejoice, even with joy and singing; the glory of Lebanon shall be given unto it, the excellency of Carmel and Sharon, they shall see the glory of the Lord, and the excellency of our God.

     

  2. The great privileges and precious advantages of the gospel, in the five following verses wherein the strength, the courage, the reward, the salvation, the light and understanding, comforts and joys, that are conferred thereby, are very aptly described and set forth:Strengthen ye the weak hands and confirm the feeble knees. Say to them that are of a fearful heart, Be strong, fear not; behold, your God will come with vengeance, even God with a recompense; he will come and save you. Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. Then shall the lame man leap as an hart, and the tongue of the dumb sing: for in the wilderness shall waters break out, and streams in the desert , And the parched ground Shall become a pool, and the thirsty land springs of water: in the habitation of dragons, where each lay, shall be grass with reeds and rushes.

     

  3. The nature of the gospel, and way of salvation therein brought to light. First, the holy nature of it, in the eighth and ninth verses:

     

    1. And an highway shall be there, and it shall be called the way of holiness; the unclean shall not pass over it, but it shall be for those the wayfaring men, though fools, shall not err therein. No lion shall be there, nor any ravenous beast shall go up thereon, it shall not be found there; but the redeemed shall walk there. 
    2. The joyful nature of it, “And the ransomed of the Lord shall return, and come to Zion with songs and everlasting joy upon their heads: they shall obtain joy and gladness, and sorrow and sighing shall flee away” [v.10].

Observations

 

  1. Observe in our text the subject spoken, that is, the way to salvation: “An highway shall be there, and a way.” This highway is the common and only way to heaven, for the way to heaven is but one. There is none ever get to heaven except they walk in this way some men don’t get to heaven one way and others another, but it i. one highway that is always traveled by those that obtain heaven.It is the same narrow way that Christ tells us of. Some don’t go to heaven in a broad way, and others in a narrow; some in an easy and others in a difficult way; some in a way of self­denial and mortification, and others in a way of enjoyment of their lusts and sinful pleasures; some up hill and others down: but the way to heaven is the same, and it is the highway here spoken of. There is only one highway or common road, and no by-paths that some few go to heaven in, a’ exceptions from the rest.

    If we seek never so diligently, we shall never find out an easier we, to heaven than that which Christ has revealed to us. We cannot find a broader way, but if we go to heaven, the way is so narrow that we must rub hard to get along and press forward. The kingdom of heaven must suffer violence; it must be taken by force, or else it never will be taken at all. If we don’t go by the footsteps of the flock, we shall never find the place where Christ feeds, and where he makes his flock to rest at noon.

    It appears that the way here spoken of is the way of salvation, by the last verse of the chapter. When speaking of this way, it is said, “the ransomed of the Lord shall return and come to Zion,” etc. “Zion” is the common appellation by which, in the Old Testament, the church both militant and triumphant is signified.

     

  2. In the words observe the holy nature of this way described: first, by the name by which it is called, “the way of holiness”; “and it shall be called the way of holiness.” Secondly, the holiness of those that travel in it, and its purity from those that are unclean, or unholy; “the unclean shall not pass over it.” No wicked person shall ever travel in this way of holiness. To the same purpose is the next verse, “No lion shall be there, nor any ravenous beast shall go up thereon, it shall not be found there.” That is, none of the wicked men of this world, which are like lions or ravenous beasts more than like men: in their eager raging and lustful appetites and evil affections, or by their insatiable covetousness, are like hungry wolves, are violently set upon the world and will have it, whether by right or by wrong. Or make themselves like ravenous beasts by their proud, invidious, malicious dispositions, which is directly contrary to a Christian spirit and temper. They are more like wild beasts than Christians, that are wrongful and injurious, are all for themselves and the satisfying their own appetites, and care nothing for the welfare of others, their fellowmen that are of the same blood, make a god of their bellies, and therein resemble tigers and wolves.”Now,” says the Prophet, “none such shall go upon this highway to Zion; such unclean and ravenous beasts shall not be found there. No, but the redeemed shall walk there, and the ransomed of the Lord shall return and come to Zion.” This way is a way of holiness and not to be defiled by wicked persons. That in Rev. 21:27 will serve well for an explication of these words: “And there shall in no wise enter into it anything that defileth, neither whatsoever worketh abomination or maketh a lie, but they which are written in the Lamb’s book of life.”

     


    DOCTRINE

    Those only that are holy are in the way to heaven.

    Many are not sensible enough of the necessity of holiness in order to salvation. Everyone hopes for heaven, but if everyone that hoped for heaven ever got there, heaven by this time would have been full of murderers, adulterers, common swearers, drunkards, thieves, robbers,, and licentious debauchers. It would have been full of all manner of wickedness and wicked men, such as the earth abounds with at this day. There would have been those there that are no better than wild beasts, howling wolves, and poisonous serpents; yea, devils incarnate, as Judas was.

    What a wretched place would the highest heavens have been by this time if it were so: that pure, undefiled, light and glorious place, the heavenly temple, would be as the temple of Jerusalem was in Christ’s time, a den of thieves; and the royal palace of the Most High the holy metropolis of the creation, would be turned into a mere hell. There would be no happiness there for those that are holy. What a horrible, dreadful confusion would there be if the glorious presence of God the Father; the glorified Lamb of God; and the Heavenly Dove, spirit of all grace and original of all holiness; the spotless, glorified saints; the holy angels; and wicked men, beasts and devils were all mixed up together!

    Therefore, it behooves us all to be sensible of the necessity of holiness in order to salvation; of the necessity of real, hearty and sincere inward and spiritual holiness, such as will stand by us forever and will not leave us at death, that sinners may not be so foolish as to entertain hopes of heaven, except they intend forthwith to set about repentance and reformation of heart and life. Wherefore, this is what we are now upon: to show the necessity of holiness, and this we shall do in these three things.

     


 

  1. Show what holiness is. 
  2. That those that have it not are not in the way to heaven. 
  3. The reasons why it must needs be so.

 


 

  1. What is holiness? I shall answer to this question in three things which fully comprehend the nature of holiness, which are not in themselves distinct as so many parts of holiness, but the same thing in three different lights, to give us the fuller understanding of it. 
    1. Holiness is a conformity of the heart and the life unto God. Whatever outward appearance men may make by their external actions, as if they were holy, yet if it proceeds not from a most inward hearty and sincere holiness within, it is nothing. Amaziah did that which was right in the sight of the Lord, but not with a perfect heart all that he did was not acceptable to God, who searcheth the hearts and trieth the reins of the children of men, and must be worshipped in spirit and in truth.And whatever holiness they may pretend to have in their hearts, whatever hypocritical pangs of affection they may have had, it is all to no purpose except it manifest itself in the holiness of their lives and conversations: Jas. 1: 26­27, “If any man among you seem to be religious, and bridleth not his tongue but deceiveth his own heart, this man’s religion is vain. Pure religion and undefiled before God and the Father is this, to visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.” And in the second chapter, eighteenth verse: “Yea, a man may say, Thou hast faith, and I have works: show me thy faith without thy works, and I will show thee my faith by my works.” And in the nineteenth and twentieth verses, “Thou believest that there is one God; thou doest well: the devils also believe and tremble. But wilt thou know, O vain man, that faith without works is dead?” So that there must be a conformity of both heart and life to God, in order to true holiness.

      Holiness is the image of God, his likeness, in him that is holy. By being conformed unto God is not meant a conformity to him in his eternity, or infinity, or infinite power. These are God’s inimitable and incommunicable attributes; but a conformity to his will, whereby he wills things that are just, right, and truly excellent and lovely; whereby he wills real perfection, and goodness; and perfectly abhors everything that is really evil, unjust, and unreasonable. And it is not only a willing as God wills, but also a doing as he cloth: in acting holily and justly and wisely and mercifully, like him. It must become natural thus to be, and thus to act; it must be the constant inclination and new nature of the soul, and then the man is holy, and not before.

       

    2. It is a conformity to Jesus Christ. Christ Jesus is perfectly conformed unto God, for he is God. He is his express image. Now Christ is nearer to us in some respects than God the Father, for he is our Mediator and is more immediately conversant with us; John 1:18, “No man hath seen God at any time; the only begotten Son, who is in the bosom of the Father, he hath declared him.” Jesus Christ, he has been with us in the flesh and as one of us he appeared in the form of a servant, and we have seen his holiness brightly shining forth in all his actions. We have seen his holy life; we have a copy drawn, and an example set for us.Now holiness is a conformity unto this copy: he that copies after Jesus Christ, after that copy which he has set us and which is delivered to us by the evangelists, is holy. He that diligently observes the life of Christ in the New Testament need not be at a loss to know what holiness is. Christ commands us to follow his example: Matt. 11 l :29, “Take my yoke upon you and learn of me, for I am meek and lowly in heart, and ye shall find rest unto your souls.”

      Have you ever read the four Gospels, and did you not observe in the life of Christ wonderful instances of humility, love to God, love to religion; wonderful instances of zeal for God’s glory, steadfastness in resisting temptations, entire trust and reliance on God, strict adherence to all his commands; astonishing instances of condescension, humility, meekness, lowliness, love to men, love to his enemies, charity and patience? Why, this is holiness. When we imitate Christ in these things, then are we holy, and not till then.

       

    3. Holiness is a conformity to God’s laws and commands. When all God’s laws without exception are written in our hearts, then are we holy. If you can go along with David in Psalm 119, where he speaks of his love and delight in God’s law, in your own experience; when a man feels in some good measure what David declares concerning himself towards the law of God, then may God’s law be said to be written in his heart. By God’s law I mean all his precepts and commands, especially as they are delivered to us in the gospel, which is the fulfillment of the law of God. If you feel Christ’s Sermon upon the Mount engraver on the fleshly tables of your hearts, you are truly sanctified.The new covenant is written in the hearts of those that are sanctified, of which the prophet Jeremiah speaks, 31:31,33, “Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah. This shall be my covenant, that I will make with the house of Israel; after those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people.”

      The commands and precepts which God has given us are all pure, perfect, and holy. They are the holiness of God in writing, and, when the soul is conformed to them, they have holiness of God upon their hearts; 11 Cor. 3:3, “Forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the spirit of the living God; not in tables of stone, but in the fleshly tables of the heart.” When the soul is molded and fashioned according to the image of God, the example of Christ and the rules . gospel, then it is holy, and not else.

     

  2. Those that have not this holiness are not in the way to heaven. Those that are not thus conformed to God, to Christ, and God’s commands, are not in the way to heaven and happiness; they are not traveling that road; the road they are in will never bring them there. Whatever hopes and expectations they may have, they will never reach heaven to eternity except they alter their course, turn about, and steer [towards] another point; for the way is a way of holiness, and the unclean shall not pass over it. Christ said that it was easier for a camel to go through the eye of a needle, than for a rich man to enter into heaven, but yet he left it absolutely possible with God that it might be; but he said positively and without exception that except a man be born again, he cannot see the kingdom of God. None but those that are holy are in the way to heaven, whatever profession they may make, whatever church they may be in: for in Christ Jesus neither circumcision availeth anything nor uncircumcision, but a new creature.Whatever external acts of religion they may perform, however they may be constant attendants on the public or family worship, and live outwardly moral lives; yea, what is more, if they speak with the tongues of men and angels, though they could prophesy and understand all mysteries and all knowledge, and though they have faith that they can remove mountains; though they bestow all their goods to feed the poor, and though they give their very bodies to be burnt: yet if they have not charity or holiness ­ which is the same thing, for by charity is intended love to God as well as man ­ though they have and do all those things, yet they are nothing; they are as a sounding brass or a tinkling cymbal (see I Cor. 13). It is good that we should be thoroughly convinced of the most absolute and indispensable necessity of a real, spiritual, active and vital yea, immortal ­ holiness.

     

  3. We shall now, in the third place, give the reasons why none that are not holy can be in the way to heaven, and why those who never are so can never obtain the happiness thereof. 
  4. ‘Tis contrary to God’s justice, to make a wicked man eternally happy. God is a God of infinite justice, and his justice (to speak after the manner of men) “obliges” him to punish sin eternally; sin must be punished, the sins of all men must be punished. If the sinner retains his sin, and it is not washed off by the blood of Christ, and he purified and sanctified and made holy, it must be punished upon him. If he is sanctified, his sin has been already punished in the passion of Christ, but if not, it still remains to be punished in his eternal ruin and misery; for God has said that he is a holy and jealous God, and will by no means clear the guilty. It is reckoned amongst the rest of God’s attributes which he proclaims in Ex. 34:7 and Num. 14 18. 
  5. ‘Tis impossible by reason of God’s holiness, that anything should be united to God and brought to the enjoyment of him which is not holy. Now is it possible that a God of infinite holiness, that is perfect and hates sin with perfect hatred, that is infinitely lovely and excellent, should embrace in his arms a filthy, abominable creature, a hideous, detestable monster, more hateful than a toad and more poisonous than a viper? But so hateful, base, and abominable is every unsanctified man, even the best hypocrite and most painted sepulchers of them all.How impossible is it that this should be, that such loathsome beings, the picture of the devil, should be united to God: should be a member of Christ, a child of God, be made happy in the enjoyment of his love and the smiles of his countenance, should be in God and God in them? It is therefore as impossible for an unholy thing to be admitted unto the happiness of heaven as it is for God not to be, or be turned to nothing. For it is as impossible that God should love sin as it is for him to cease to be, and it is as impossible for him to love a wicked man that has not his sin purified, and it is as impossible for him to enjoy the happiness of heaven except God love him, for the happiness of heaven consists in the enjoyment of God’s love.

     

  6. It would defile heaven and interrupt the happiness of the saints and angels. It would defile that holy place, the Holy of Holies, and would fright and terrify the sanctified spirits, and obstruct them in their delightful ecstasies of devotion, and his praise would quite confound the heavenly society. How would one unsanctified person interrupt their happiness, and fill those regions all over with the loathsome stench of his sin and filthiness! 
  7. The nature of sin necessarily implies, misery. That soul that remains sinful must of a necessity of nature remain miserable, for it is impossible there should be any happiness where such a hateful thing as sin reigns and bears rule. Sin is the most cruel tyrant that ever ruled, seeks nothing but the misery of his subjects; as in the very keeping of God’s commands there is great reward, so in the very breaking of them there is great punishment.Sin is a woeful confusion and dreadful disorder in the soul, whereby everything is put out of place, reason trampled under foot and passion advanced in the room of it, conscience dethroned and abominable lusts reigning. As long as it is so, there will unavoidably be a dreadful confusion and perturbation in the mind; the soul will be full of worry, perplexities, uneasinesses, storms and frights, and thus it must necessarily be to all eternity, except the Spirit of God puts all to rights. So that if it were possible that God should desire to make a wicked man happy while he is wicked, the nature of the thing would not allow of it, but it would be simply and absolutely impossible.

    Thus I have given some reasons of the doctrine, why it must needs be that those that are not holy cannot be in the way to heaven. Many more reasons might be offered, which the time will not allow to take notice of at this time; but these alone would have been enough to certify us that none but those who are holy ever attain to a crown of glory, if God had not expressly said that without holiness no man should see the Lord.

 


APPLICATION

We shall apply this doctrine in three uses:

 

  1. of inference; 
  2. of trial or self­examination; 
  3. of exhortation.

 


 

  1. Use of Inf. If it be so that none but those that are holy are in the way to heaven, how many poor creatures are there that think they are in the way to heaven who are not? There are many that think that they are undoubtedly in the way to heaven, and without question shall enter there at last, that have not the least grain of true holiness, that manifest none in their lives and conversations, of whom we may be certain that either they have no holiness at all, or that which they have is a dormant, inactive sort which is in effect to be certain that there is none. There are a great many others that are not so distinctly and plainly perceived, that have nothing but what is external, the shell without the kernel. Vast multitudes are of these two kinds.What a pitiable, miserable condition are they in: to step out of this world into an uncertain eternity, with an expectation of finding themselves exceeding happy and blessed in the highest heaven, and all at once find themselves deceived, and are undeceived, finding themselves sinking in the bottomless pit!

     

  2. Use of Trial. If none are in the way to heaven but those that are holy, let us try and examine ourselves by this doctrine to see whereabouts we are, and see whether or no we are in the way to heaven. To know which way we are going, whether towards Canaan or Egypt, whether towards heaven or hell; for if we think ourselves in the road to heaven, and are going to the place of torment all the while, and continue deceived, without doubt fire and brimstone will undeceive us. If we find ourselves in the broad way to destruction, how dare we stir a step further? If we would know whether we are holy or no, let us try ourselves by these five following things: 
    1. Meditate on the holiness of God, and see if you cannot see a conformity, a likeness in your mind. There is no likeness or comparison in degree-we speak not of that-but yet there is a likeness in nature between Cod and the soul of the believer. The holy soul, when it thinks and meditates upon God’s nature, finds a pleasure and delight, because there is an agreeableness in his new nature to the divine perfections. If those that think themselves in the way to heaven, that are unholy in the meantime in their hearts, would compare themselves and their nature to the holy nature of God, such a glorious light as the holiness of God would quickly discover their rottenness and unsoundness. 
    2. See if you can see any resemblance in your life to the life of Christ. It is not supposed that ever any copy comes near to this original, nor ever will; but yet they may perceive whether the same spirit, the same temper and disposition, in a lesser degree be in them, that was manifested by the life and conversation of Jesus Christ. 
    3. Is there an agreeableness between your souls and the Word of God? The Bible is the epistle of Christ that he has written to us now, if the same epistle is also written in our hearts that is written in the Scriptures, it may be found out by comparing. Have you love to all God’s commands and a respect to them in your actions? Is it your delight to obey and hearken to the will of God? Do you obey them of choice? Is it what you would choose to do if God had not threatened to punish the breach of them? 
    4. Do you find by a comparison a likeness and agreeableness between your hearts and lives, and the hearts and lives of those holy men that we are assured were such by the Word of God? Do you walk with God as Enoch did, or distinguish yourselves by your piety in the midst of wicked examples as Noah did? And when you read the lives of Abraham, Isaac, Jacob, Moses, and the prophets, wherein holiness is drawn to the life, you may viewing so exact a picture discover whether you have not the root of the matter in you, though it be much obscurer in you than in them. When we read the Psalms of David, we may clearly see what David’s holiness was by that spirit that is breathed there; when we read the Epistles of the apostles, we may know what is a truly evangelical spirit, and whether such a spirit reigns in our souls. 
    5. Do you in a measure imitate the saints and angels in heaven? They spend their duration to the glory of God; they love him above all things, are delighted with the beauties of Jesus Christ, entirely love one another, and hate sin. And those that are holy on earth have also a resemblance and imitation of them: they are of an heavenly temper, of heavenly lives and conversations.

     

  3. Use of l Exhortation. Exhort all to holiness. You have heard what holiness is and of the necessity of it, the absolute necessity in order to escaping hell; what we must have or die forever, must be forever forsaken Now, nothing is so necessary to us as holiness; other things may be necessary to discover this life, and things that are necessary men will strive for with all their might, if there is a probability of obtaining of them. How much more is that to be sought after, without which we shall fare infinitely worse than die ten thousand deaths!This is motive enough without any other; for what can be a greater motive than necessity? But besides that, if it were not necessary, the amiable and excellent nature of it is enough to make it worthy the most earnest seeking after.

Holiness is a most beautiful, lovely thing. Men are apt to drink in strange notions of holiness from their childhood, as if it were a melancholy, morose, sour, and unpleasant thing; but there is nothing in it but what is sweet and ravishingly lovely. ‘Tis the highest beauty and amiableness, vastly above all other beauties; ’tis a divine beauty, makes the soul heavenly and far purer than anything here on earth-this world is like mire and filth and defilement [compared] to that soul which is sanctified-’tis of a sweet, lovely, delightful, serene, calm, and still nature. ‘Tis almost too high a beauty for any creature to be adorned with; it makes the soul a little, amiable, and delightful image of the blessed Jehovah. How may angels stand with pleased, delighted, and charmed eyes, and look and look with smiles of pleasure upon that soul that is holy!

Christian holiness is above all the heathen virtue, of a more bright and pure nature, more serene, calm, peaceful, and delightsome. What a sweet calmness, what a calm ecstasy, cloth it bring to the soul! Of what a meek and humble nature is true holiness; how peaceful and quiet. How cloth it change the soul, and make it more pure, more bright, and more excellent than other beings.

The Way of Holiness

by

 Jonathan Edwards
 (1703-1758)

“And an highway shall be and a way, way, it shall be called the way of holiness; the unclean shall not pass over it.” —  Isaiah 35:8

This Book of Isaiah speaks so much of Christ, gives such a particular account of the birth, life, miracles and passion, and of the gospel state, that it has been called a fifth Gospel. In this chapter is contained a glorious prophecy of the evangelical state:

  1. We have a description of the flourishing state of Christ’s kingdom in the two first verses, in the conversion and enlightening of the heathen, here compared to a wilderness, and a desert, solitary place:

    The wilderness and the solitary place shall be glad for them; and the desert shall rejoice, and blossom as the rose. It shall blossom abundantly and rejoice, even with joy and singing; the glory of Lebanon shall be given unto it, the excellency of Carmel and Sharon, they shall see the glory of the Lord, and the excellency of our God.

  2. The great privileges and precious advantages of the gospel, in the five following verses wherein the strength, the courage, the reward, the salvation, the light and understanding, comforts and joys, that are conferred thereby, are very aptly described and set forth:Strengthen ye the weak hands and confirm the feeble knees. Say to them that are of a fearful heart, Be strong, fear not; behold, your God will come with vengeance, even God with a recompense; he will come and save you. Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. Then shall the lame man leap as an hart, and the tongue of the dumb sing: for in the wilderness shall waters break out, and streams in the desert , And the parched ground Shall become a pool, and the thirsty land springs of water: in the habitation of dragons, where each lay, shall be grass with reeds and rushes.
  3. The nature of the gospel, and way of salvation therein brought to light. First, the holy nature of it, in the eighth and ninth verses:
    1. And an highway shall be there, and it shall be called the way o holiness; the unclean shall not pass over it, but it shall be for those the wayfaring men, though fools, shall not err therein. No lion shall be there, nor any ravenous beast shall go up thereon, it shall not be found there; but the redeemed shall walk there.
    2. The joyful nature of it, “And the ransomed of the Lord shall return, and come to Zion with songs and everlasting joy upon their heads: they shall obtain joy and gladness, and sorrow and sighing shall flee away” [v.10].

Observations

  1. Observe in our text the subject spoken, that is, the way to salvation: “An highway shall be there, and a way.” This highway is the common and only way to heaven, for the way to heaven is but one. There is none ever get to heaven except they walk in this way some men don’t get to heaven one way and others another, but it i. one highway that is always traveled by those that obtain heaven.It is the same narrow way that Christ tells us of. Some don’t go to heaven in a broad way, and others in a narrow; some in an easy and others in a difficult way; some in a way of self­denial and mortification, and others in a way of enjoyment of their lusts and sinful plea sures; some up hill and others down: but the way to heaven is the same, and it is the highway here spoken of. There is only one highway or common road, and no by-paths that some few go to heaven in, a’ exceptions from the rest.

    If we seek never so diligently, we shall never find out an easier we, to heaven than that which Christ has revealed to us. We cannot find a broader way, but if we go to heaven, the way is so narrow that we must rub hard to get along and press forward. The kingdom of heaven must suffer violence; it must be taken by force, or else it never will be taken at all. If we don’t go by the footsteps of the flock, we shall never find the place where Christ feeds, and where he makes his flock to rest at noon.

    It appears that the way here spoken of is the way of salvation, by the last verse of the chapter. When speaking of this way, it is said, “the ransomed of the Lord shall return and come to Zion,” etc. “Zion” is the common appellation by which, in the Old Testament, the church both militant and triumphant is signified.

  2. In the words observe the holy nature of this way described: first, by the name by which it is called, “the way of holiness”; “and it shall be called the way of holiness.” Secondly, the holiness of those that travel in it, and its purity from those that are unclean, or unholy; “the unclean shall not pass over it.” No wicked person shall ever travel in this way of holiness. To the same purpose is the next verse, “No lion shall be there, nor any ravenous beast shall go up thereon, it shall not be found there.” That is, none of the wicked men of this world, which are like lions or ravenous beasts more than like men: in their eager raging and lustful appetites and evil affections, or by their insatiable covetousness, are like hungry wolves, are violently set upon the world and will have it, whether by right or by wrong. Or make themselves like ravenous beasts by their proud, invidious, malicious dispositions, which is directly contrary to a Christian spirit and temper. They are more like wild beasts than Christians, that are wrongful and injurious, are all for themselves and the satisfying their own appetites, and care nothing for the welfare of others, their fellowmen that are of the same blood, make a god of their bellies, and therein resemble tigers and wolves.”Now,” says the Prophet, “none such shall go upon this highway to Zion; such unclean and ravenous beasts shall not be found there. No, but the redeemed shall walk there, and the ransomed of the Lord shall return and come to Zion.” This way is a way of holiness and not to be defiled by wicked persons. That in Rev. 21:27 will serve well for an explication of these words: “And there shall in no wise enter into it anything that defileth, neither whatsoever worketh abomination or maketh a lie, but they which are written in the Lamb’s book of life.”

    DOCTRINE

    Those only that are holy are in the way to heaven.

    Many are not sensible enough of the necessity of holiness in order to salvation. Everyone hopes for heaven, but if everyone that hoped for heaven ever got there, heaven by this time would have been full of murderers, adulterers, common swearers, drunkards, thieves, robbers,, and licentious debauchers. It would have been full of all manner of wickedness and wicked men, such as the earth abounds with at this day. There would have been those there that are no better than wild beasts, howling wolves, and poisonous serpents; yea, devils incarnate, as Judas was.

    What a wretched place would the highest heavens have been by this time if it were so: that pure, undefiled, light and glorious place, the heavenly temple, would be as the temple of Jerusalem was in Christ’s time, a den of thieves; and the royal palace of the Most High the holy metropolis of the creation, would be turned into a mere hell. There would be no happiness there for those that are holy. What a horrible, dreadful confusion would there be if the glorious presence of God the Father; the glorified Lamb of God; and the Heavenly Dove, spirit of all grace and original of all holiness; the spotless, glorified saints; the holy angels; and wicked men, beasts and devils were all mixed up together!

    Therefore, it behooves us all to be sensible of the necessity of holiness in order to salvation; of the necessity of real, hearty and sincere inward and spiritual holiness, such as will stand by us forever and will not leave us at death, that sinners may not be so foolish as to entertain hopes of heaven, except they intend forthwith to set about repentance and reformation of heart and life. Wherefore, this is what we are now upon: to show the necessity of holiness, and this we shall do in these three things.


  1. Show what holiness is.
  2. That those that have it not are not in the way to heaven.
  3. The reasons why it must needs be so.

  1. What is holiness? I shall answer to this question in three things which fully comprehend the nature of holiness, which are not in themselves distinct as so many parts of holiness, but the same thing in three different lights, to give us the fuller understanding of it.
    1. Holiness is a conformity of the heart and the life unto God. Whatever outward appearance men may make by their external actions, as if they were holy, yet if it proceeds not from a most inward hearty and sincere holiness within, it is nothing. Amaziah did that which was right in the sight of the Lord, but not with a perfect heart all that he did was not acceptable to God, who searcheth the hearts and trieth the reins of the children of men, and must be worshipped in spirit and in truth.And whatever holiness they may pretend to have in their hearts, whatever hypocritical pangs of affection they may have had, it is all to no purpose except it manifest itself in the holiness of their lives and conversations: Jas. 1: 26­27, “If any man among you seem to be religious, and bridleth not his tongue but deceiveth his own heart, this man’s religion is vain. Pure religion and undefiled before God and the Father is this, to visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.” And in the second chapter, eighteenth verse: “Yea, a man may say, Thou hast faith, and I have works: show me thy faith without thy works, and I will show thee my faith by my works.” And in the nineteenth and twentieth verses, “Thou believest that there is one God; thou doest well: the devils also believe and tremble. But wilt thou know, O vain man, that faith without works is dead?” So that there must be a conformity of both heart and life to God, in order to true holiness.

      Holiness is the image of God, his likeness, in him that is holy. By being conformed unto God is not meant a conformity to him in his eternity, or infinity, or infinite power. These are God’s inimitable and incommunicable attributes; but a conformity to his will, whereby he wills things that are just, right, and truly excellent and lovely; whereby he wills real perfection, and goodness; and perfectly abhors everything that is really evil, unjust, and unreasonable. And it is not only a willing as God wills, but also a doing as he cloth: in acting holily and justly and wisely and mercifully, like him. It must become natural thus to be, and thus to act; it must be the constant inclination and new nature of the soul, and then the man is holy, and not before.

    2. It is a conformity to Jesus Christ. Christ Jesus is perfectly conformed unto God, for he is God. He is his express image. Now Christ is nearer to us in some respects than God the Father, for he is our Mediator and is more immediately conversant with us; John 1:18, “No man hath seen God at any time; the only begotten Son, who is in the bosom of the Father, he hath declared him.” Jesus Christ, he has been with us in the flesh and as one of us he appeared in the form of a servant, and we have seen his holiness brightly shining forth in all his actions. We have seen his holy life; we have a copy drawn, and an example set for us.Now holiness is a conformity unto this copy: he that copies after Jesus Christ, after that copy which he has set us and which is delivered to us by the evangelists, is holy. He that diligently observes the life of Christ in the New Testament need not be at a loss to know what holiness is. Christ commands us to follow his example: Matt. 11 l :29, “Take my yoke upon you and learn of me, for I am meek and lowly in heart, and ye shall find rest unto your souls.”

      Have you ever read the four Gospels, and did you not observe in the life of Christ wonderful instances of humility, love to God, love to religion; wonderful instances of zeal for God’s glory, steadfastness in resisting temptations, entire trust and reliance on God, strict adherence to all his commands; astonishing instances of condescension, humility, meekness, lowliness, love to men, love to his enemies, charity and patience? Why, this is holiness. When we imitate Christ in these things, then are we holy, and not till then.

    3. Holiness is a conformity to God’s laws and commands. When all God’s laws without exception are written in our hearts, then are we holy. If you can go along with David in Psalm 119, where he speaks of his love and delight in God’s law, in your own experience; when a man feels in some good measure what David declares concerning himself towards the law of God, then may God’s law be said to be written in his heart. By God’s law I mean all his precepts and commands, especially as they are delivered to us in the gospel, which is the fulfillment of the law of God. If you feel Christ’s Sermon upon the Mount engraver on the fleshly tables of your hearts, you are truly sanctified.The new covenant is written in the hearts of those that are sanctified, of which the prophet Jeremiah speaks, 31:31,33, “Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah. This shall be my covenant, that I will make with the house of Israel; after those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people.”

      The commands and precepts which God has given us are all pure, perfect, and holy. They are the holiness of God in writing, and, when the soul is conformed to them, they have holiness of God upon their hearts; 11 Cor. 3:3, “Forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the spirit of the living God; not in tables of stone, but in the fleshly tables of the heart.” When the soul is molded and fashioned according to the image of God, the example of Christ and the rules . gospel, then it is holy, and not else.

  2. Those that have not this holiness are not in the way to heaven. Those that are not thus conformed to God, to Christ, and God’s commands, are not in the way to heaven and happiness; they are not traveling that road; the road they are in will never bring them there. Whatever hopes and expectations they may have, they will never reach heaven to eternity except they alter their course, turn about, and steer [towards] another point; for the way is a way of holiness, and the unclean shall not pass over it. Christ said that it was easier for a camel to go through the eye of a needle, than for a rich man to enter into heaven, but yet he left it absolutely possible with God that it might be; but he said positively and without exception that except a man be born again, he cannot see the kingdom of God. None but those that are holy are in the way to heaven, whatever profession they may make, whatever church they may be in: for in Christ Jesus neither circumcision availeth anything nor uncircumcision, but a new creature.Whatever external acts of religion they may perform, however they may be constant attendants on the public or family worship, and live outwardly moral lives; yea, what is more, if they speak with the tongues of men and angels, though they could prophesy and understand all mysteries and all knowledge, and though they have faith that they can remove mountains; though they bestow all their goods to feed the poor, and though they give their very bodies to be burnt: yet if they have not charity or holiness ­ which is the same thing, for by charity is intended love to God as well as man ­ though they have and do all those things, yet they are nothing; they are as a sounding brass or a tinkling cymbal (see I Cor. 13). It is good that we should be thoroughly convinced of the most absolute and indispensable necessity of a real, spiritual, active and vital yea, immortal ­ holiness.
  3. We shall now, in the third place, give the reasons why none that are not holy can be in the way to heaven, and why those who never are so can never obtain the happiness thereof.
  4. ‘Tis contrary to God’s justice, to make a wicked man eternally happy. God is a God of infinite justice, and his justice (to speak after the manner of men) “obliges” him to punish sin eternally; sin must be punished, the sins of all men must be punished. If the sinner retains his sin, and it is not washed off by the blood of Christ, and he purified and sanctified and made holy, it must be punished upon him. If he is sanctified, his sin has been already punished in the passion of Christ, but if not, it still remains to be punished in his eternal ruin and misery; for God has said that he is a holy and jealous God, and will by no means clear the guilty. It is reckoned amongst the rest of God’s attributes which he proclaims in Ex. 34:7 and Num. 14 18.
  5. ‘Tis impossible by reason of God’s holiness, that anything should be united to God and brought to the enjoyment of him which is not holy. Now is it possible that a God of infinite holiness, that is perfect and hates sin with perfect hatred, that is infinitely lovely and excellent, should embrace in his arms a filthy, abominable creature, a hideous, detestable monster, more hateful than a toad and more poisonous than a viper? But so hateful, base, and abominable is every unsanctified man, even the best hypocrite and most painted sepulchers of them all.How impossible is it that this should be, that such loathsome beings, the picture of the devil, should be united to God: should be a member of Christ, a child of God, be made happy in the enjoyment of his love and the smiles of his countenance, should be in God and God in them? It is therefore as impossible for an unholy thing to be admitted unto the happiness of heaven as it is for God not to be, or be turned to nothing. For it is as impossible that God should love sin as it is for him to cease to be, and it is as impossible for him to love a wicked man that has not his sin purified, and it is as impossible for him to enjoy the happiness of heaven except God love him, for the happiness of heaven consists in the enjoyment of God’s love.
  6. It would defile heaven and interrupt the happiness of the saints and angels. It would defile that holy place, the Holy of Holies, and would fright and terrify the sanctified spirits, and obstruct them in their delightful ecstasies of devotion, and his praise would quite confound the heavenly society. How would one unsanctified person interrupt their happiness, and fill those regions all over with the loathsome stench of his sin and filthiness!
  7. The nature of sin necessarily implies, misery. That soul that remains sinful must of a necessity of nature remain miserable, for it is impossible there should be any happiness where such a hateful thing as sin reigns and bears rule. Sin is the most cruel tyrant that ever ruled, seeks nothing but the misery of his subjects; as in the very keeping of God’s commands there is great reward, so in the very breaking of them there is great punishment.Sin is a woeful confusion and dreadful disorder in the soul, whereby everything is put out of place, reason trampled under foot and passion advanced in the room of it, conscience dethroned and abominable lusts reigning. As long as it is so, there will unavoidably be a dreadful confusion and perturbation in the mind; the soul will be full of worry, perplexities, uneasinesses, storms and frights, and thus it must necessarily be to all eternity, except the Spirit of God puts all to rights. So that if it were possible that God should desire to make a wicked man happy while he is wicked, the nature of the thing would not allow of it, but it would be simply and absolutely impossible.

    Thus I have given some reasons of the doctrine, why it must needs be that those that are not holy cannot be in the way to heaven. Many more reasons might be offered, which the time will not allow to take notice of at this time; but these alone would have been enough to certify us that none but those who are holy ever attain to a crown of glory, if God had not expressly said that without holiness no man should see the Lord.


APPLICATION

We shall apply this doctrine in three uses:

  1. of inference;
  2. of trial or self­examination;
  3. of exhortation.

  1. Use of Inf. If it be so that none but those that are holy are in the way to heaven, how many poor creatures are there that think they are in the way to heaven who are not? There are many that think that they are undoubtedly in the way to heaven, and without question shall enter there at last, that have not the least grain of true holiness, that manifest none in their lives and conversations, of whom we may be certain that either they have no holiness at all, or that which they have is a dormant, inactive sort which is in effect to be certain that there is none. There are a great many others that are not so distinctly and plainly perceived, that have nothing but what is external, the shell without the kernel. Vast multitudes are of these two kinds.What a pitiable, miserable condition are they in: to step out of this world into an uncertain eternity, with an expectation of finding themselves exceeding happy and blessed in the highest heaven, and all at once find themselves deceived, and are undeceived, finding themselves sinking in the bottomless pit!
  2. Use of Trial. If none are in the way to heaven but those that are holy, let us try and examine ourselves by this doctrine to see whereabouts we are, and see whether or no we are in the way to heaven. To know which way we are going, whether towards Canaan or Egypt, whether towards heaven or hell; for if we think ourselves in the road to heaven, and are going to the place of torment all the while, and continue deceived, without doubt fire and brimstone will undeceive us. If we find ourselves in the broad way to destruction, how dare we stir a step further? If we would know whether we are holy or no, let us try ourselves by these five following things:
    1. Meditate on the holiness of God, and see if you cannot see a conformity, a likeness in your mind. There is no likeness or comparison in degree-we speak not of that-but yet there is a likeness in nature between Cod and the soul of the believer. The holy soul, when it thinks and meditates upon God’s nature, finds a pleasure and delight, because there is an agreeableness in his new nature to the divine perfections. If those that think themselves in the way to heaven, that are unholy in the meantime in their hearts, would compare themselves and their nature to the holy nature of God, such a glorious light as the holiness of God would quickly discover their rottenness and unsoundness.
    2. See if you can see any resemblance in your life to the life of Christ. It is not supposed that ever any copy comes near to this original, nor ever will; but yet they may perceive whether the same spirit, the same temper and disposition, in a lesser degree be in them, that was manifested by the life and conversation of Jesus Christ.
    3. Is there an agreeableness between your souls and the Word of God? The Bible is the epistle of Christ that he has written to us now, if the same epistle is also written in our hearts that is written in the Scriptures, it may be found out by comparing. Have you love to all God’s commands and a respect to them in your actions? Is it your delight to obey and hearken to the will of God? Do you obey them of choice? Is it what you would choose to do if God had not threatened to punish the breach of them?
    4. Do you find by a comparison a likeness and agreeableness between your hearts and lives, and the hearts and lives of those holy men that we are assured were such by the Word of God? Do you walk with God as Enoch did, or distinguish yourselves by your piety in the midst of wicked examples as Noah did? And when you read the lives of Abraham, Isaac, Jacob, Moses, and the prophets, wherein holiness is drawn to the life, you may viewing so exact a picture discover whether you have not the root of the matter in you, though it be much obscurer in you than in them. When we read the Psalms of David, we may clearly see what David’s holiness was by that spirit that is breathed there; when we read the Epistles of the apostles, we may know what is a truly evangelical spirit, and whether such a spirit reigns in our souls.
    5. Do you in a measure imitate the saints and angels in heaven? They spend their duration to the glory of God; they love him above all things, are delighted with the beauties of Jesus Christ, entirely love one another, and hate sin. And those that are holy on earth have also a resemblance and imitation of them: they are of an heavenly temper, of heavenly lives and conversations.
  3. Use of l Exhortation. Exhort all to holiness. You have heard what holiness is and of the necessity of it, the absolute necessity in order to escaping hell; what we must have or die forever, must be forever forsaken Now, nothing is so necessary to us as holiness; other things may be necessary to discover this life, and things that are necessary men will strive for with all their might, if there is a probability of obtaining of them. How much more is that to be sought after, without which we shall fare infinitely worse than die ten thousand deaths!This is motive enough without any other; for what can be a greater motive than necessity? But besides that, if it were not necessary, the amiable and excellent nature of it is enough to make it worthy the most earnest seeking after.

Holiness is a most beautiful, lovely thing. Men are apt to drink in strange notions of holiness from their childhood, as if it were a melancholy, morose, sour, and unpleasant thing; but there is nothing in it but what is sweet and ravishingly lovely. ‘Tis the highest beauty and amiableness, vastly above all other beauties; ’tis a divine beauty, makes the soul heavenly and far purer than anything here on earth-this world is like mire and filth and defilement [compared] to that soul which is sanctified-’tis of a sweet, lovely, delightful, serene, calm, and still nature. ‘Tis almost too high a beauty for any creature to be adorned with; it makes the soul a little, amiable, and delightful image of the blessed Jehovah. How may angels stand with pleased, delighted, and charmed eyes, and look and look with smiles of pleasure upon that soul that is holy!

Christian holiness is above all the heathen virtue, of a more bright and pure nature, more serene, calm, peaceful, and delightsome. What a sweet calmness, what a calm ecstasy, cloth it bring to the soul! Of what a meek and humble nature is true holiness; how peaceful and quiet. How cloth it change the soul, and make it more pure, more bright, and more excellent than other beings.

Design of the Week – He Delivers

June 8, 2011 at 9:23 pm | Posted in Designs of the Week | Leave a comment
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This week’s (second) design is called He Delivers.

The design is in the Occupations section of our store and is a play on the Postal Worker. The design shows a red stamp with an image of Jesus and the Greek letters Alpha and Omega. Obviously, the postal workers make their rounds delivering our mail. Some of it is junk – circulars, efforts by car and cable companies to get us to use their service, etc – and some of it is stuff we need. Things like our bills (ok, you could argue that we don’t need these but…), letters (you know! those things that people write on paper…the old email?), and packages that we’ve ordered.

Unlike the postal workers, when we talk about Jesus delivering, we are talking about His sacrifice and the effect it has on anyone who recognizes their sin and repents. Jesus’ deliverance is from the sin in our hearts. He cleanses us completely and moves us from the kingdom of darkness into the kingdom of light (Colossians 1:13). He has delivered those who repent and trust in Him from the wrath that awaited them from a just God who must punish sins. His deliverance is the most amazing thing that a man can experience.

Sadly, like the mail we receive, many don’t want anything to do with the deliverance that Jesus offers. They see His wonderful offer like you and I see the junk mail. They rebel against Him and mock His life and death. The truth is, the deliverance that Jesus offers is more valuable than the most precious piece of mail that we could ever get. If you haven’t been delivered by Jesus, please repent of your sins and trust in Christ alone to save you. Please, while there is still time!

Newslinks 08/22/10

August 22, 2010 at 7:58 pm | Posted in Newslinks | Leave a comment
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Sunday’s Newslinks brought to you by At Ease Tees

Turkey Allows Christians to Hold Historic Church Service
Turkey allowed Christians to hold a rare service at a politically sensitive monastery for the first time since the modern-day country’s creation nearly nine decades ago.

Hundreds Press Indonesian Gov’t to Protect Religious Freedom

Prayers Urged for Christian Aid Workers in Afghanistan

Religious Club Closures in Schools Touch Nerve in Malaysia

Pro-Lifers Blast FDA Approval of ‘Abortion Drug’ Ella

Medical Journal Retracts Article on Woman Cured by Jesus Continue Reading Newslinks 08/22/10…

What has God done for me?

March 29, 2010 at 2:46 pm | Posted in Christianity | Leave a comment
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Many people today, inside and outside the church, have become focused on self. They are all about them and what they can do. They often don’t know or care what God has done for them. Those who aren’t professing Christians can’t see that their very life is a gift from God. Sadly, this affects the gospel. When people don’t understand what God has done for them or why He did it, is cheapens the gospel and lessens the effect the good news can have in a person’s life. When pastors don’t preach the true gospel, the people listening don’t receive what they need to hear to help them understand who God is and what He’s done for them. Continue Reading What has God done for me?…


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