Jonathan Edwards Quotes (displaying: 1 - 30 of 64 quotes)
For when God is said by these things to try men and prove them, to see what is in their hearts and whether they will keep His commandments or no, we are not to understand, that it is for His own information, or that He may obtain evidence Himself of their sincerity (for he needs no trials for His information); but chiefly for their conviction, and to exhibit evidence to their consciences...So when God tempted or tried Abraham with that difficult command of offering up his son, it was not for His satisfaction, whether he feared God or no, but for Abraham's own greater satisfaction and comfort, and the more clear manifestation of the favour of God to him.
Men have a great deal of pleasure in human knowledge, in studies of natural things; but this is nothing to that joy which arises from divine light shining into the soul. This spiritual light is the dawning of the light of glory in the heart. There is nothing so powerful as this to support persons in affliction, and to give the mind peace and brightness in this stormy and dark world. This knowledge will wean from the world, and raise the inclination to heavenly things. It will turn the heart to God as the fountain of good, and to choose him for the only portion. This light, and this only, will bring the soul to a saving close with Christ. It conforms the heart to the gospel, mortifies its enmity and opposition against the scheme of salvation therein revealed: it causes the heart to embrace the joyful tidings, and entirely to adhere to, and acquiesce in the revelation of Christ as our Savior.
A truly humble man is sensible of his natural distance from God; of his dependence on Him; of the insufficiency of his own power and wisdom; and that it is by God's power that he is upheld and provided for, and that he needs God's wisdom to lead and guide him, and His might to enable him to do what he ought to do for Him.
True Christian fortitude consists in strength of mind, through grace, exerted in two things; in ruling and suppressing the evil and unruly passions and affections of the mind; and in steadfastly and freely exerting and following good affections and dispositions, without being hindered by sinful fear or the opposition of enemies... Though Christian fortitude appears in withstanding and counteracting the enemies that are without us; yet it much more appears in resisting and suppressing the enemies that are within us; because they are our worst and strongest enemies and have greatest advantage against us. The strength of the good soldier of Jesus Christ appears in nothing more than in steadfastly maintaining the holy calm, meekness, sweetness, and benevolence of his mind, amidst all the storms, injuries, strange behaviour, and surprising acts and events of this evil and unreasonable world.
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.
The ingenerating of a principle of grace in the soul seems in Scripture to be compared to the conceiving of Christ in the womb... And the conception of Christ in the womb of the blessed virgin by the power of the Holy Ghost, seems to be a designed resemblance of the conception of Christ in the soul of a believer by the power of the same Holy Ghost.
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.
A poor man is not disposed to quick and high resentment when he is among the rich: he is apt to yield to others, for he knows others are above him: he is not stiff and self-willed; he is patient with hard fare; he expects no other than to be despised, and takes it patiently; he does not take it heinously that he overlooked and but little regarded; he is prepared to be in a lowly place; he readily honours his superiors; he takes reproofs quietly; he readily honours others as above him; he easily yields to be taught, and does not claim much to his understanding and judgment; he is not over nice or humoursome, and has his spirit subdued to hard things; he is not assuming, nor apt to take much upon him, but it is natural for him to be subject to others. Thus it is with the humble Christian.
But that is the nature of true grace and spiritual light, that it opens to a person's view the infinite reason there is that he should be holy in a high degree. And the more grace he has, and the more this is opened to view, the greater sense he has of the infinite excellency and glory of the divine Being, and of the infinite dignity of the person of Christ, and the boundless length and breadth and depth and height of the love of Christ to sinners. And as grace increases, the field opens more and more to a distant view, until the soul is swallowed up with the vastness of the object, and the person is astonished to think how much it becomes him to love this God and this glorious Redeemer that has so loved man, and how little he does love. And so the more he apprehends, the more the smallness of his grace and love appears strange and wonderful: and therefore he is more ready to think that others are beyond him.
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.
The spirit of bondage works by fear for the slave fears the rod: but love cries, Abba, Father; it disposes us to go to God, and behave ourselves towards God as children; and it gives us clear evidence of our union to God as His children, and so casts out fear. So that it appears that the witness of the Spirit the apostle speaks of, is far from being any whisper, or immediate suggestion or revelation; but that gracious holy effect of the Spirit of God in the hearts of the saints, the disposition and temper of children, appearing in sweet childlike love to God, which casts out fear or a spirit of a slave.
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.
Divines are generally agreed that sin radically and fundamentally consists in what is negative, or privative, having its root and foundation in a privation or want of holiness. And therefore undoubtedly, if it be so that sin does very much consist in hardness of heart, and so in the want of pious affections of heart, holiness does consist very much in those pious affections.
Spiritual pride tends to speak of other person? sins with bitterness or with laughter and levity and an air of contempt. But pure Christian humility rather tends either to be silent about these problems or to speak of them with grief and pity. Spiritual pride is very apt to suspect others, but a humble Christian is most guarded about himself. He is as suspicious of nothing in the world as he is of his own heart. The proud person is apt to find fault with other believers, that they are low in grace, and to be much in observing how cold and dead they are and to be quick to note their deficiencies. But the humble Christian has so much to do at home and sees so much evil in his own heart and is so concerned about it that he is not apt to be very busy with other hearts. He is apt to esteem others better than himself.