Quotes of All Topics . Occasions . Authors
Such is man's nature, that he is very inactive and lazy unless he is influenced by some affection, either love or hatred, desire, hope, fear, or some other. These affections we see to be the springs that set men agoing, in all the affairs of life, and engage them in all their pursuits: these are the things that put men forward, and carry them along.
We have seen that the Son of God created the world for this very end, to communicate Himself in an image of His own excellency. ... When we behold the light and brightness of the sun, the golden edges of an evening cloud, or the beauteous (rain)bow, we behold the adumbrations of His glory and goodness; and in the blue sky, of his mildness and gentleness.
Since holiness is the main thing that excites, draws, and governs all gracious affections, it is no wonder that all such affections tend to holiness. That which men love, they desire to have and to be united to, and possessed of. That beauty which men delight in, they desire to be adorned with. Those acts which men delight in, they necessarily incline to do.
But yet it is evident that religion consists so much in affection, as that without holy affection there is no true religion; and no light in the understanding is good which does not produce holy affection in the heart: no habit or principle in the heart is good which has no such exercise; and no external fruit is good which does not proceed from such exercises.
Religion consists much in holy affection; but those exercises of affection which are most distinguishing of true religion are these practical exercises. Friendship between earthly friends consists much in affection; but those strong exercises of affection that actually carry them through fire and water for each other are the highest evidences of true friendship.
Every Christian family ought to be as it were a little church, consecrated to Christ, and wholly influenced and governed by his rules. And family education and order are some of the chief means of grace. If these fail, all other means are likely to prove ineffectual. If these are duly maintained, all the means of grace will be likely to prosper and be successful.
All the fruits of the Spirit which we are to lay weight upon as evidential of grace, are summed up in charity, or Christian love; because this is the sum of all grace. And the only way, therefore, in which any can know their good estate, is by discerning the exercises of this divine charity in their hearts; for without charity, let men have what gifts you please, they are nothing.
All the graces of Christianity always go together. They so go together that where there is one, there are all, and where one is wanting, all are wanting. Where there is faith, there are love, and hope, and humility; and where there is love, there is also trust; and where there is a holy trust in God, there is love to God; and where there is a gracious hope, there also is a holy fear of God.
There is, therefore, no difficulty in answering such questions as these. What cause was there why the Universe was placed in such a part of Space? and, Why was the Universe created at such a Time? for, if there be no Space beyond the Universe, it was impossible that it should be created in another place; and if there was no Time before, it was impossible it should be created at another time.
Whether God has decreed all things that ever come to pass or not, all that own the being of a God, own that He knows all things beforehand. Now, it is self-evident that if He knows all things beforehand, He either doth approve of them or doth not approve of them; that is, He either is willing they should be, or He is not willing they should be. But to will that they should be is to decree them.
A truly Christian love, either to God or men, is a humble broken-hearted love. The desires of the saints, however earnest, are humble desires. Their hope is a humble hope; and their joy, even when it is unspeakable and full of glory, is a humble broken-hearted joy, and leaves the Christian more poor in spirit, and more like a little child, and more disposed to a universal lowliness of behaviour.
There are two sorts of hypocrites: ones that are deceived with their outward morality and external religion; and the others are those that are deceived with false discoveries and elevation; which often cry down works, and men's own righteousness, and tlak much of free grace, but at the same time make a righteousness of their discoveries and of their humiliation, and exalt themselves to heaven with them.
Resolved, that I will do whatsoever I think to be most to God’s glory, and my own good, profit and pleasure, in the whole of my duration, without any consideration of the time, whether now, or never so many myriad’s of ages hence. Resolved to do whatever I think to be my duty and most for the good and advantage of mankind in general. Resolved to do this, whatever difficulties I meet with, how many and how great soever.
Remember that pride is the worst viper that is in the heart, the greatest disturber of the soul's peace and sweet communion with Christ; it was the first sin that ever was, and lies lowest in the foundation of Satan's whole building, and is the most difficultly rooted out, and is the most hidden, secret and deceitful of all lusts, and often creeps in, insensibly, into the midst of religion and sometimes under the disguise of humility.
So that it must be only by the imagination that Satan has access to the soul, to tempt and delude it, or suggest anything to it. And this seems to be the reason why persons that are under the disease of melancholy are commonly so visibly and remarkably subject to the suggestions and temptations of Satan... Innumerable are the ways by which the mind may be led on to all kind of evil thoughts, by the exciting of external ideas in the imagination.
The deceitfulness of the heart of man appears in no one thing so much as this of spiritual pride and self-righteousness. The subtlety of Satan appears in its height, in his managing persons with respect to this sin. And perhaps one reason may be that here he has most experience; he knows the way of its coming in; he is acquainted with the secret springs of it: it was his own sin. Experience gives vast advantage in leading souls, either in good or evil.
What self-righteous persons take to themselves, is the same work that Christ was engaged in when He was in His agony and bloody sweat, and when He died on the cross, which was the greatest thing that ever the eyes of angels beheld. Christ could accomplish other parts of this work without cost; but this part cost Him His life, as well as innumerable pains and labors. Yet this is the part which self-righteous persons go about to accomplish for themselves.
The foundation of the Christian's peace is everlasting; it is what no time, no change can destroy. It will remain when the body dies; it will remain when the mountains depart and the hills shall be removed, and when the heavens shall be rolled together as a scroll. The fountain of His comfort shall never be diminished, and the stream shall never be dried. His comfort and joy is a living spring in the soul, a well of water springing up to everlasting life.
The soul of a true christian, as I then wrote my meditations, appeared like such a little white flower as we see in the spring of the year; low and humble on the ground, opening its bosom to receive the pleasant beams of the sun’s glory; rejoicing, as it were, in a calm rapture; diffusing around a sweet fragrancy; standing peacefully and lovingly, in the midst of other flowers round about; all in like manner opening their bosoms to drink in the light of the sun.
Your wickedness makes you as it were heavy as lead, and to tend downwards with great weight and pressure towards hell; and if God should let you go, you would immediately sink and switfly descend and plunge into the bottomless gulf, and your healthy constitution, and your own care and prudence, and best contrivance, and all your righteousness, would have no more influence to uphold you and keep you out of hell, than a spider's web would have to stop a fallen rock.
If there be ground for you to trust, as you do, in your own righteousness, then all that Christ did to purchase salvation, and all that God did from the fall of man to prepare the way for it, is in vain. Consider what greater folly could you have devised to charge upon God than this, that all those things were done so needlessly; when, instead of all this, He might only have called you forth, and committed the business to you, which you think you can do so easily.
The surest way to know our gold, is to look upon it and examine it in God's furnace, where he tries it that we may see what it is. If we have a mind to know whether a building stands strong or not, we must look upon it when the wind blows. If we would know whether a staff be strong, or a rotten, broken reed, we must observe it when it is leaned on and weight is borne upon it. If we would weigh ourselves justly we must weigh ourselves in God's scales that he makes use of to weigh us.
Christ is like a river in another respect. A river is continually flowing, there are fresh supplies of water coming from the fountain-head continually, so that a man may live by it, and be supplied with water all his life. So Christ is an ever-flowing fountain; he is continually supplying his people, and the fountain is not spent. They who live upon Christ, may have fresh supplies from him to all eternity; they may have an increase of blessedness that is new, and new still, and which never will come to an end.
As it is with spiritual discoveries and affections given at first conversion, so it is in all subsequent illuminations and affections of that kind; they are all transforming. There is a like divine power and energy in them as in the first discoveries; they still reach the bottom of the heart, and affect and alter the very nature of the soul, in proportion to the degree in which they are given. And a transformation of nature is continued and carried on by them to the end of life, until it is brought to perfection in glory.
It is God’s will through His wonderful grace, that the prayers of His saints should be one of the great principal means of carrying on the designs of Christ’s kingdom in the world. When God has something very great to accomplish for His church, it is His will that there should precede it the extraordinary prayers of His people; as is manifest by Ezekiel 36:37. and it is revealed that, when God is about to accomplish great things for His church, He will begin by remarkably pouring out the spirit of grace and supplication (see Zechariah 12:10).
If the heart be chiefly and directly fixed on God, and the soul engaged to glorify him, some degree of religious affection will be the effect and attendant of it. But to seek after affection directly and chiefly; to have the heart principally set upon that; is to place it in the room of God and his glory. If it be sought, that others may take notice of it, and admire us for our spirituality and forwardness in religion, it is then damnable pride; if for the sake of feeling the pleasure of being affected, it is then idolatry and self-gratification.
Immediately upon the fall, the mind of man shrank from its primitive greatness and expandedness, to an exceeding smallness and contractedness... Before, his soul was under the government of the noble principles of divine love, whereby it was enlarged to the comprehensiveness of all his fellow creatures and their welfare... [But] sin, like some powerful astringent, contracted his soul to the very small dimensions of selfishness, and God was forsaken, and man retired within himself, and became totally governed by narrow and selfish principles and feelings.
God is the highest good of the reasonable creature. The enjoyment of him is our proper; and is the only happiness with which our souls can be satisfied. To go to heaven, fully to enjoy God, is infinitely better than the most pleasant accommodations here. Better than fathers and mothers, husbands, wives, or children, or the company of any, or all earthly friends. These are but shadows; but the enjoyment of God is the substance. These are but scattered beams; but God is the sun. These are but streams; but God is the fountain. These are but drops, but God is the ocean.
Because God is not only infinitely greater and more excellent than all other being, but he is the head of the universal system of existence; the foundation and fountain of all being and all beauty; from whom all is perfectly derived, and on whom all is most absolutely and perfectly dependent; of whom, and through whom, and to whom is all being and all perfection; and whose being and beauty are, as it were, the sum and comprehension of all existence and excellence: much more than the sun is the fountain and summary comprehension of all the light and brightness of the day.
That the reason why they are not fallen already and do not fall now is only that God's appointed time is not come. For it is said, that when that due time, or appointed time comes, their foot shall slide. Then they shall be left to fall, as they are inclined by their own weight. God will not hold them up in these slippery places any longer, but will let them go; and then, at that very instant, they shall fall into destruction; as he that stands on such slippery declining ground, on the edge of a pit, he cannot stand alone, when he is let go he immediately falls and is lost.