The following is from Spurgeon's sermon,
"BOUGHT WITH A PRICE"

Christ has bought us ENTIRELY from head to foot-every power, every passion, and every faculty,
all our time, all our goods, all that we call our own, all that makes up ourselves in the largest
sense of that term- WE ARE ALTOGETHER GOD'S.

Ah! it is very easy for people to SAY this, but how very
difficult it is to feel it true and to act as such!
I have no doubt there are many persons here who profess
to be willing to give God ALL they have, who would not
actually give him five dollars.

We can sing — "Here, Lord, I give myself away" and yet
if it comes to yielding only a part of ourselves, if it
requires self-denial, or self-sacrifice, straightway
there is a drawing back.

Now, was the cross a FICTION?
Was the death of Christ a FABLE?
Were you only FANCIFULLY "bought with a price,"
and not in deed and in truth?

If redemption be a fable, then return a 'fabled
consecration'; if your purchase be a fiction, then
lead the fictitious lives that some of you do lead
with regard to consecration to Christ.

If it be only an IDEA, a pretty something that we read
of in books, then let our belonging unto God be a mere
idea and a piece of sentiment.

But A REAL REDEMPTION DEMANDS REAL HOLINESS.

A true price, most certainly paid, demands from us a
practical surrendering of ourselves to the service of God.
From this day forth even for ever, "you are not your own,"
you are the Lord's.

All Saints Are Not Alike Holy

Thomas Brooks, 1662 

All saints are not alike holy. Some are more holy, and others are less holy; in some saints the springs of holiness runs low, in others the springs of holiness rise very high. Holiness thrives not alike in all saints. In the parable some brought forth thirty, some sixty, and others a hundredfold—and yet all was good ground, Mat. 13:8, 23. And in that other parable, everyone had not ten talents—some had but five, others two, others but one, Mat. 25:14-15; Luke 19:12-21. God never distributes holiness alike to all. To some he gives more, to others less, according to the good pleasure of his grace. God never intended that all should thrive alike in holiness. 

Though there were many who feared God in Nehemiah's time—yet he tells you that his brother Hanani feared God above many, Neh. 7:2. And though Job's three friends came to visit him in the days of his sorrows, namely, Eliphaz, Zophar, and Bildad, were doubtless all holy men, Job 1:8—yet they fell very much short of Job in grace and holiness, as is evident not only by that high testimony that God himself gives concerning Job, "That there was none like him upon the earth, a perfect and upright man, one who feared God, and eschewed evil;" but also throughout that whole book of Job.

It is true, all saints are equally justified, and equally pardoned, and equally reconciled, and equally accepted—but all saints are not equally sanctified. All saints are not of equal standing in the house of God. All saints have not been partakers of equal means, all saints have not had equal gales of the Spirit, all saints have not alike acted that holiness they have; and, therefore, no wonder if all saints are not alike holy. David's worthies were not all of equal strength, nor all the stones in the building are not of equal proportion, nor all the members in the natural body are not of equal magnitude; and so it is also in the mystical body of Christ. In God's house there are vessels of gold, and vessels of silver, 1 Cor. 3:12 Tim. 2:20, that is, there are some who are more eminently sanctified and purified than others are.

You read in Scripture of babes—as well as of strong men; of lambs—as well as of sheep; of plants—as well as of trees. Besides, you read of a little faith, and of smoking flax, and of a bruised reed, and of a grain of mustard-seed. And what does all this evidence—but that God gives different measures and degrees of grace and holiness to his people? Christ has not work alike for all saints to do, nor burdens alike for all saints to bear, nor mercies alike for all saints to improve, nor temptations alike for all saints to resist, nor difficulties alike for saints to grapple with, nor dangers alike for all saints to encounter with, etc., and therefore he gives not a like measure of holiness to all—but to some more, to others less, according as their condition requires; some saints stand in need of a great deal more grace and holiness than others do. Their place, calling, condition, and employments in the world, calls for a greater stock than others need.

One man may better keep house with a hundred a year, than another who has a great family and great resort to his house, can do with a thousand a year; and so it is here. A little may serve a little farm—but it must be a great stock that must serve a great farm. A little stock of holiness will serve some Christians—but it must be a great stock of holiness that must serve to supply the necessities and the lacks of other Christians; and therefore God gives different measures and degrees of holiness among his people as their needs require.

Look! as one sinner excels another in wickedness—just so, one saint excels another in holiness; and therefore let not those who have much holiness despise those who have but little; nor let not those who have but a little holiness censure or judge those who have more holiness than themselves. All that holiness which any man has, whether it is little, or whether it is much—is all of grace, it is all of free-grace. Therefore let every man improve it, be thankful for it, and walk humbly under it. 

(Read the 77th and the 88th Psalms. And indeed most of the psalms of David are a full proof of this position, as all may see that will but read them with a spiritual eye, and with an understanding heart.)

The Holiness Of God

"You only are holy." Rev. 15:4

What a sublime perfection is this! It would seem to form the loftiest theme for the adorations of saints and angels. They cease not day nor night to cry, "Holy, holy, holy, Lord God Almighty!" It evokes from the Church on earth her loudest strains- "Let them praise His great and terrible name, for it is Holy!"
Holy, Holy, Holy Three!
One Jehovah evermore!
Father! Son! and Spirit! we,
Dust and ashes, would adore
Lightly by the world esteemed,
From that world by You redeemed,
Sing we here with glad accord.
Holy! Holy! Holy Lord!"

Reader, seek, in some feeble measure, to apprehend the nature of God's unswerving hatred at sin! It is the deep, deliberate, innate opposition of His nature to moral evil, which requires Him to hate it, and visit it with impartial punishment. It is not so much a matter of will as of necessity.

But what pleasure can there be in meditating on so awful a theme? The contemplation of a God "of purer eyes than to behold iniquity"- in whose sight "the heavens are not clean!" Jesus! Your glorious atonement is the mirror in which we can gaze unappalled on this august attribute. Your cross is, to the wide universe, a perpetual monument and memorial of the Holiness of God. It proclaims, as nothing else could, "You love righteousness and hate wickedness!" Through that cross the Holiest of all Beings becomes the most gracious of all. "Now, we can love Him," says a saint who has entered on his rest, "not only although He is holy, but because He is holy."

Gaze, and gaze again on that monumental column, until it teaches the lesson, how vain elsewhere to look for pardon; how delusive that dream; on which multitudes peril their eternal safety, that God will be at last too merciful to punish! Surely, if any less awful vindication could have sufficed- or had it been compatible with the rectitude of the Divine nature, and the requirements of the Divine law, to dispense pardon in any other way, Gethsemane and Calvary, with all their awful exponents of agony, would have been spared. The Almighty victim would not have voluntarily submitted to a life of ignominy and a death of woe, if, by any simpler method, He could have "cleared the guilty." But this was impossible. If He was to "save others," Himself he could not save!

Believer, seek that some faint and feeble emanations from this Divine attribute of Holiness may be yours. Let "Holiness to the Lord" be the superscription on your heart and life. Abounding grace can give no sanction or encouragement to abound in sin. 'His mercy,' says Reynolds, 'is a holy mercy which knows how to pardon sin, not to protect it; it is a sanctuary for the penitent, not for the presumptuous.'

Or, are you tempted to murmur under the dealings of your God? What are the sorest of your trials in comparison with what they might have been, had this Holy God left you to know, in all the sternness of its meaning, how "Glorious He is in Holiness?" Rather marvel, considering your sins, that your trial has been so small- your cross so light. Blessed Jesus! into this sanctuary of "holy mercy" which you have opened for me, I will flee. I can now "give thanks at the remembrance of God's holiness." Deriving, even from this august attribute, one of the 'songs in the night'– "I will lie down and sleep in peace, for you alone, O Lord, make me dwell in safety." Psalm 4:8

The Way of Holiness---Observations and Doctrine Part 3

By Jonathan Edwards, 1722

"A highway will be there; it will be called the Way of Holiness. The unclean will not journey on it; it will be for those who walk in that Way; wicked fools will not go about on it. No lion will be there, nor will any ferocious beast get up on it; they will not be found there. But only the redeemed will walk there." Isaiah 35:8-9

Observation 1

Observe in our text the subject spoken, that is, the way to salvation: "A highway will be there." This highway is the common and only way to heaven, for the way to heaven is but one. There is none who ever get to heaven except they walk in this way: some men don't get to heaven one way and others another, but it is 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 self-denial 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, as exceptions from the rest.

If we seek ever so diligently, we shall never find out an easier way 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.

Observation 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 fellow-men 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 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 Revelation 21:27 will serve well for an explanation of these words; "Nothing impure will ever enter it, nor will anyone who does what is shameful or deceitful, but only those whose names are written in the Lamb's book of life."

DOCTRINE

Those only who 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 actually went there, heaven would be full of murderers, adulterers, 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; yes, devils incarnate, as Judas was.

What a wretched place would heaven be--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 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 holiness; the spotless, glorified saints; and the holy angels--were all mixed up together with wicked men, beasts and devils!

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. 

The Way of Holiness---What is Holiness! Part 2

By Jonathan Edwards, 1722

"A highway will be there; it will be called the Way of Holiness. The unclean will not journey on it; it will be for those who walk in that Way; wicked fools will not go about on it. No lion will be there, nor will any ferocious beast get up on it; they will not be found there. But only the redeemed will walk there." Isaiah 35:8-9

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.

First. 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 [2 Kings 14:1-20]; all that he did was not acceptable to God, who searches the hearts and tries the thoughts of the children of men, and must be worshiped 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: James 1:26-27, "If any man among you seems to be religious, and bridles not his tongue but deceives 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: "Yes, a man may say, You have faith, and I have works: show me your faith without your works, and I will show you my faith by my works." And in the nineteenth and twentieth verses, "You Believe that there is one God; you do well--the devils also believe and tremble. But will you 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 who 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 does--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.

Second. Holiness 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 has seen God at any time; the only begotten Son, who is in the bosom of the Father, he has 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 who copies after Jesus Christ, after that copy which he has set us and which is delivered to us by the evangelists, is holy. He who 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. Matthew 11:29, "Take my yoke upon you and learn of me, for I am meek and lowly in heart, and you 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 holiness; 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 until then.

Third. 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 engraved 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, says the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah. 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; II Corinthians 3:3, "Forasmuch as you 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 of the gospel--then it is holy, and not else.

II. 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 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 avails 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; yes, 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 Corinthians 13). It is good that we should be thoroughly convinced of the most absolute and indispensable necessity of a real, spiritual, active and vital—yes, immortal--holiness.
III. 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.

First. It is 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 himself. 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 among the rest of God's attributes which he proclaims in Exodus 34:7 and Numbers 14:18.

Second. It is 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, who is perfect and hates sin with perfect hatred, who is infinitely lovely and excellent--could embrace in his arms a filthy, abominable creature, a hideous, detestable monster, more hateful than a toad and more poisonous than a viper? 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 to be turned into 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 loves him, for the happiness of heaven consists in the enjoyment of God's love.

Third. 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 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!

Fourth. 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 its place, 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, uneasiness, 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.

The Way of Holiness---Application of Holiness

APPLICATION OF HOLINESS IN THREE USES

By Jonathan Edwards, 1722

"A highway will be there; it will be called the Way of Holiness. The unclean will not journey on it; it will be for those who walk in that Way; wicked fools will not go about on it. No lion will be there, nor will any ferocious beast get up on it; they will not be found there. But only the redeemed will walk there." Isaiah 35:8-9

INFERENCEIf 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, who 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 multitude 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 exceedingly happy and blessed in the highest heaven--and all at once find themselves undeceived, and sinking in the bottomless pit!

TRIALIf 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 not we are in the way to heaven. To know which way we are going, whether towards heaven or hell; for if we think ourselves in the road to heaven, but are traveling 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 not, let us try ourselves by then five following things:

First. 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 God and the soul of the believer he 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.

Second. 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--is in them, that was manifested by he life and conversation of Jesus Christ.

Third. 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?

Fourth. 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.

Fifth. Do you in a measure imitate the saints and angels in heaven? They spend their existence 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 conversions.

EXHORTATIONExhort 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 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. It is the highest beauty and amiableness, vastly above all other beauties. It 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. It is of a sweet, lovely, delightful, serene, calm, and still nature. It is 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 heathen virtues, of a more bright and pure nature, more serene, calm, peaceful, and delightsome. What a sweet calmness, what a calm ecstasy--does it bring to the soul! Of what a meek and humble nature is true holiness; how peaceful and quiet. How does it change the soul, and make it more pure, more bright, and more excellent than other beings!

Petty Wars Over Abstruse Points and Unimportant Questions 2/2

I resisted as much as I could yesterday not to make any comments on my blog post of August 3rd because it was from Charles Spurgeon and I kept saying to myself that it is complete, in need of nothing, especially from me.

But, this morning during my devotion time, I realized the same thing that God had put on my heart to add to the post yesterday was not only right there but had to come out. God confirmed it for me as I read Oswald Chambers devotion for August 4.  A few lines I read from the daily devotion, reminded me of what God taught me about man being caught up in unimportant questions arising from His doctrines, when in reality we have no business wasting precious times on earth, trying to decipher things that we understand mainly from our own point of view. Things that truly make no difference who’s wrong, who’s right just as long as we are living out the Christian life through  the Spirit and in God’s will.

A few years ago, when God was teaching me the abiding process, as usual, I was in a hurry and went before Him. I came across a controversial subject about whether Christians had two natures or one. Lots of eminent writers and pastors wrote about the subject. Apparently, the controversy started somewhere between fifty to sixty years ago. There is a group who believes that Christian have only one nature and another group who believes Christians have two natures. Because this was closely related to what God was going to teach me, I was getting immersed in reading as much as I could so that I could understand better how I am to walk with Him.

Those who believe that Christians have one nature writes their books from the point of view that all Christians should walk in the new nature that God has given us at the time of Salvation and some complex terminology of the word "nature".  Of course it makes sense, otherwise why would we need to be born again? Those who advocate that a Christian has two natures they based it mainly on Romans 7 where Paul was struggling with his two natures. Guess what? They are right too, because as long as we remain plain human beings, and God has not put His last touch on us to make us perfect, we will always have two natures.

God, realizing that I was wasting precious time to understand these two sides, felt the need to teach me the futility of trying to decipher who’s wrong and who’s right. Oswald Chambers said: “ The most important aspect of Christianity is not the work we do, but the relationship we maintain and the surrounding influence and qualities produced by that relationship. That is all God asks us to give our attention to, and it is the one thing that is continually under attack.” He then said to me, does it really matter whether you find out you have one or two natures? Let’s say you finally settle the issue, what do you get out of it if your life is not right with me? Before I could answer He showed me the vanity of the head knowledge that I would possess that would make for great debates? Then, He showed me how both parties were right.

My dear brethren, I could try to explain it, but would never get it right because one would have to see the old nature and the new one we all possess on the inside, then see how Christ calls us to live out this life in the new nature to truly put it all together.  Suffice to say that both parties are right. As long as we are imperfect people, we will have these two natures. While there are books out there well written about how Paul who vacillated and struggled between the two natures in Romans 7, but, years after that, Paul learned to live in the spirit in the new nature, by faith. There he found peace and rest in his Saviour, hence the life in the Spirit we found being the theme of Romans 8.

Here is why both parties arguing about the one or two natures are wasting precious time.

ONE NATURE

Christians truly have one nature which is the new one God put into us at the moment of Salvation. God also knows as long as we are on this earth, we will fail Him and we will step out of the new nature to contend with the flesh. God showed me the purity of the new nature contains His very holiness and cannot be blemished with even the smallest sin. We need to be cleansed of our sins with the blood of Christ each time we walk away from Him and reconnect us to the oneness we have with Him.

TWO NATURES

As for those who argue about a Christian has two natures, they are also right, but in their mind, they do not understand that Paul had truly found rest and Romans chapter 7 was a part of his life that he left behind as he matured spiritually and learned to live in the Spirit. He also showed me that some Christians are so keen on living in the flesh, they found solace in Romans 7 and they do not want to let go, hence they enjoy knowing that Paul had the same problem too.

He taught me that it does not matter what I believe, as long as I step out of the new nature that I received when I was regenerated, there in the flesh, I am not walking with Him. There in the flesh I have taken a detour. There in the flesh, I could become so comfortable and let go of Him while I find comfort in backsliding. The new nature has been given to us to live in it. It is in the new nature that we find peace, rest, power, provision for the journey, strength to endure and so on. There in the new nature, we learn from the Spirit as we walk in faith, in Spirit. In the new nature, that is where the triune God dwells. There is a mystery that belongs only to God which explains the separation that takes place in us each time we sin.

Spiritually speaking, once you step out of your oneness with Him, through sinning, it looks like you are disconnected from your oxygen and your lungs need to get use of breathing the regular polluted oxygen that we breathe naturally every day. But, this polluted oxygen, instead of the air we breathe; spiritually speaking, it is us in our flesh as we fall back to the old nature.  He showed me the awareness we have when we first separate from Him, and how easy it is to get used to the flesh without Him. Explaining this experience in human words can never do justice to anything that we experience with God, we can only attempt to convey our spiritual experiences with human words.

The key thing He told me that should matter in my journey with Him is found in Matthew 6:33 “But, seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you." 

OSWALD CHAMBERS AUGUST 4TH DEVOTION

Petty Wars Over Abstruse Points and Unimportant Questions

Charles Spurgeon

"Be careful to devote yourself to good works." Titus 3:8

"Avoid foolish questions." Titus 3:9

Our days are few, and are far better spent in devoting ourselves to good works, than in disputing over matters which are, at best, of minor importance. Incessant discussion of subjects of no practical value, do a world of mischief. Our churches suffer much from petty wars over abstruse points and unimportant questions. After everything has been said that can be said—neither party is any the wiser! Therefore, the discussion no more promotes knowledge, than love! It is foolish to sow in so barren a field.

Questions upon . . .
  points wherein Scripture is silent;
  mysteries which belong to God alone;
  prophecies of doubtful interpretation;
  modes of observing mere human ceremonies
—are all foolish! Wise men will avoid them! Our business is neither to ask nor answer foolish questions—but to avoid them altogether! If we observe the apostle's precept to be careful to devote ourselves to good works—we shall find ourselves far too much occupied with profitable business—to take much interest in unworthy, contentious, and needless strivings!

There are, however, some questions which are the reverse of foolish—which we must not avoid—but fairly and honestly answer, such as these: 
  Am I growing in grace and Christ-likeness?
  Does my life adorn the doctrine of my Savior?
  What more can I do for Jesus?
Such inquiries as these, urgently demand our attention!

If we have been at all given to arguing and disputing, let us now turn to a service so much more profitable. Let us endeavor to lead others, both by our precept and example, to "avoid foolish questions."

Holiness—J. A. James 1846

"You ought to live holy and godly lives." 2 Peter 3:11

Holiness is a very comprehensive word, and expresses
a state of mind and conduct that includes many things.

Holiness is the work of the Spirit in our sanctification.

Holiness is the fruit of faith in our Lord Jesus Christ.

Holiness is the operation of the new nature, which
we receive in regeneration.

Holiness may be viewed in various aspects, according
to the different objects to which it relates.

Toward God, holiness is . . .
  supreme love;
  delight in His moral character;
  submission to His will;
  obedience to His commands;
  zeal for His cause;
  seeking of His glory.

Toward Christ, holiness is . . .
  a conformity to His example,
  imbibing His spirit.

Toward man, holiness is . . .
  charity,
  integrity,
  truth,
  mercy.

Toward sin, holiness is a hatred of all iniquity,
a tender conscience easily wounded by little sins,
and scrupulously avoiding them; together with a
laborious, painful, self-denying, mortification of
all the known corruptions of our heart.

Toward self, holiness is . . .
  the control of our fleshly appetites;
  the eradication of our pride;
  the mortification of our selfishness.

Toward divine things in general, holiness is . . .
  spirituality of mind,
  the habitual current of godly thought,
  godly affections flowing through the soul.

And, toward the objects of the unseen world,
holiness is heavenly-mindedness, a turning away
from things seen and temporal, to things unseen
and eternal.

Oh, what a word is holiness! How much does
it comprehend! How little is it understood, and
how much less is it practiced!

Salvation by Grace!—Charles Spurgeon

from Spurgeon
No sinner will ever come to Christ apart from the quickening,
enlightening, drawing, converting power of the Holy Spirit,
supernaturally exercised upon the conscience and heart.

Until grace comes into our souls we have no heart for the things
of God. We may be fussily religious so far as to be attentive to
every 'outward form of worship'; but there is no heart-work, no
light of truth in all our devotion. But when once the divine light
comes in, then we become intensely real in our dealings with God.

When the grace of God comes, the Holy Spirit brings us out from
under the dominion of the old nature by creating within us a
new life, and he brings us out from under the tyranny of the
Prince of Darkness by opening our eyes to see, and our minds to
understand celestial truth. The opening of our blind eyes and
the pouring in of the light of truth are from the Lord.

The entrance of God's word into the mind by the power of the Holy
Spirit gives us light as to-- ourselves, our sin, and our danger.
With this comes light as to the way of salvation through Jesus
Christ, and light as to the mind of God concerning our
sanctification. True knowledge takes the place of ignorance,
and a desire for purity becomes supreme over the love of sin.

Not all the temptations of life, nor all the terrors of death,
nor all the furies of hell, shall prevent any soul upon whom God
has begun his work of grace from reaching eternal salvation.
What a blessing is this, and what a comfort it is!

"The salvation of the righteous is of the Lord."